O  ,  i  O  ,  i 


^  PRINCETON,  N.  J.  ^ 


Presented    by  Dr.  F.  L.Pa-t^on  • 

-L^<^.y»..»t/«  .Trr     * — >-0  N    >^ 

Secho77  


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[Green  Fund  Book,  No.  $.] 

iViArt  10  1^14 


V>y 


PEOPLE'S  COMMENTAR 


ON   THE 


GOSPEL  ACCORDING  TO  JOHN. 


CONTAINING  THE 


COMMON  VERSION,  1611,  AND  THE  REVISED  VERSION   1881 
(AMERICAN  READINGS  AND  RENDERIN(iS), 


WITH 


CRITICAL,    EXEGETICAL    AND    APPLICATIVE    NOTES,    AND 

ILLUSTRATIONS   DRAWN   FROM   LIFE   AND 

THOUGHT   IN  THE  EAST 


BY/X 

EDWIN  W.  RICE,  n.  D., 

AaTHOR    OF    "people's    Co.MMKNTARY    on     MATTHEW,"    "  PICTORIAI,   CUMMENTART   ON    MARK," 
"people's   commentary   on    LUKE,"    ETC 


iMAPS  AND   ORIGINAL  ENGRAVINGS 

FKOM   PHOTOGRAPHS   (BY  PERMISSION)  OF   THE   PALESTINE  FUND,  BONFILS, 
GOOD,    BELL,    AND   OTHERS. 


PHILADELPHIA: 

The  Amkiucan  Sunday-School  Union, 

1122  ("HESTNUT  STREF:T. 


New  York:  8  and  10  Bible  House. 
1891. 


THE  JOHN  C.  GREEN  FUND  BOOKS. 


This  volume  has  been  prepared  and  issued  under  the  provisions 
of  the  John  C.  Green  Income  Fund.  The  fund  was  founded  in 
1877,  with  the  cordial  concurrence  of  Mrs.  Green,  by  Robert  Lenox 
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Among  other  things,  it  is  provided  by  the  deeds  of  gift  and  of  trust 
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subject  germane  to  the  objects  of  the  society,  to  be  written  or  com- 
piled by  authors  of  established  reputation  and  known  ability,  .  .  . 
or  by  offering  premiums  for  manuscripts  suitable  for  publication  by 
said  Union,  in  accordance  with  the  purposes  and  objects  of  its  insti- 
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The  premium  plan  is  to  be  followed  at  least  once  out  of  every 
three  times. 

It  is  further  required  that  the  manuscripts  procured  under  this 
fund  shall  become  the  exclusive  property  of  the  American  Sunday- 
School  Union,  with  no  charge  for  copyright  to  purchasers  of  the 
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of  works  issued  under  the  provisions  of  the  fund. 

CX)pyrigiit,  1691,  by  tlie  American  Suuday-Scliool  Union. 


PREFACE. 


The  Gospel  of  John  is  a  complement  to  the  Sjmoptic  history.  "With- 
out it  the  inspired  portrait  of  the  life  of  Jesus  is  incomplete.  Hence  a 
series  of  expository  works  upon  the  three  Gospels  seems  to  call  for  a 
similar  work  upon  the  Fourth  Gospel.  The  kind  reception  given  to  my 
previous  volumes  on  Matthew,  ]Mark,  and  Luke  has  encouraged  me  to 
issue  this  one,  to  complete  the  series. 

In  attempting  to  explain  the  Fourth  Gospel  the  devout  student  be- 
comes painfully  aware  of  the  imperfection  of  his  best  conception  of  its 
truth.  He  is  also  conscious  that  it  is  extremely  difficult  and  in  fact 
impossible  adequately  to  express  the  feelings  and  impressions  which  the 
study  of  this  spiritual  history  makes  upon  the  mind. 

In  preparing  this  volume  the  aim  has  been  : 

1.  To  give  the  results  of  the  best  critical  scholarship  clearly,  concisely, 
yet  free  from  those  teachings  and  speculations  which  tend  to  unsettle 
faith  in  the  Gospel  record. 

2.  To  aid  the  reader  in  finding  the  true  meaning  of  the  text,  and, 

3.  To  enable  him  more  clearly  to  apprehend  not  only  the  peculiarities 
of  the  life  which  the  Gospel  describes,  but  also  the  atmosphere  and  life 
out  of  which  it  was  written. 

John's  Gospel  differs  from  the  three  earlier  Gospels  in  many  important 
respects.  While  hke  them  it  portrays  the  divine  ministry  of  Jesus,  it 
views  that  ministry  not  alone  from  the  hills  of  Palestine,  but  also  as  it 
appears  about  a  half  a  century  later  from  the  busy  Grecian  capital  of 
Asia  Minor,  a  great  center  of  trade,  wealth,  and  of  Greek  and  Roman 
learning  in  the  Roman  Empire. 

The  leading  theories  of  the  most  important  critical  schools  of  every 
shade  of  opinion  respecting  the  authorship  and  interpretation  of  the 

(v) 


Vi  PREFACE. 

Fourth  Gospel,  from  the  times  of  the  early  Christian  Fathers  until  the 
present,  have  been  considered,  and  such  results  as  seemed  valuable  have 
been  wrought  into  this  work.  Special  attention  has  been  given  to  modern 
criticism  and  to  the  drift  of  the  best  scholarship  of  the  present  century. 

The  brief  sketch,  in  the  Introduction,  of  the  discussions  respecting  the 
authorship  of  the  Gospel  gives  some  indication  of  the  scope  and  the 
result  of  these  studies ;  while  every  page  of  the  volume  has  been  en- 
riched by  the  learning  and  the  devout  and  suggestive  thinking  of  those 
who  have  sought  to  translate  the  deep  spirituality  of  the  Fourth  Gospel 
into  the  Christian  lives  of  their  period. 

The  author  acknowledges  his  indebtedness  to  the  members  of  the 
Committee  of  Publication,  to  the  Palestine  Fund  for  permission  to 
use  its  illustrations,  to  David  C.  Bell  of  Minneapolis  for  original  photo- 
graphs of  Palestine  scenes,  and  to  other  friends  for  valuable  aid  in  the 
preparation  of  the  work,  and  especially  to  the  Rev.  Moseley  H.  WiUiams, 
who  has  made  many  suggestions,  while  carefully  reading  the  proofs. 

EDWIN  W.  RICE. 

Philadelphia^  May^  1891. 


CONTENTS  OF  JOHN'S  GOSPEL. 


The  Prologue.    1 : 1-18. 

I.  Preparation  for  Jesus' s  Mlnistry  : 

1.  By  John  the  Baptist.     1  :  19-36. 

2.  By  choice  of  disciples.     1:37-51. 

II.  Public  Labors  to  the  Second  Feast  at  Jerusalem  : 

1.  Miracle  at  the  marriage  in  Caua.     2  : 1-11. 

2.  At  Capernaum.     2:12. 

3.  First  passover  and  cleansing  of  the  Temple.     2  :  13-17. 

4.  First  questioning  of  the  Jews.     2  :  18-25. 

5.  Teaching  Nicodemus,  a  ruler.     3  : 1-21. 

6.  In  Judjea  ;  John  at  Enon.     3  :  22-24. 

7.  Question  about  purifying.     3  :  25  to  4  :  2. 

8.  Teaching  at  Jacob's  Well,  and  in  Samaria.     4  :  3-42. 

9.  Healing  the  nobleman's  son  at  Cana.     4  :  43-54. 

III.  From  the  Second  Feast  to  the  Feast  of  Tabernacles  : 

1.  Healing  the  cripple  by  Bethesda,  and  the  conflict.     5  : 1-47. 

2.  In  Galilee  :  feeding  5,000  at  passover  time.     6  : 1-24. 

3.  Discourses  in  Capernaum.     6  :  25  to  7  : 1. 

IV.  In  Jerusalem  :   During  and  After  the  Feast  of  Taber- 

nacles : 

1.  Conjectures  of,  and  contentions  with  Jews.     7  : 2-52. 

2.  The  adulterous  woman  uncondemned.     7  :  53  to  8  : 1 1 . 

3.  The  Light ;  iVbraham's  children.     8  :  12-59. 

4.  Healing  the  man  born  blind  ;  and  the  Jews'  inquiry.  9  : 1-41. 
;             5.  Discourses  and  further  contentions  with  Jews.     10  :  1-39. 

'  V.  Before  the  Last  Passover  : 

1.  Beyond  Jordan  :  many  believed.     10  :  40-42. 

2.  The  message  of  the  sisters  from  BethanJ^     11  : 1-16. 

3.  Kaising  of  Lazarus  at  Bethany.     11  :  17-46. 

4.  Caiaphas'  advice  to  the  Council.     11  :  47-57. 

5.  Supper  and  anointing  at  Bethany.     12  : 1-9. 

6.  The  chief  priests  desire  to  slay  Lazarus.     12  :  10,  11. 

7.  The  triumphal  entry  in  Jerusalem.     12  :  12-19. 

8.  The  Greeks  ;  and  teaching  in  the  temple.     12  :  20-50. 

(vii) 


viii  CONTENTS. 


VI.  During  the  Last  Passover  : 

1.  The  supper  and  feet- washing.     13  : 1-17. 

2.  The  betrayer  exclude*     13  :  18-30. 

3.  The  Son  of  man  glorified  ;  Peter  warned.     13  :  31-38. 

4.  Comfort  and  the  Helper  promised.     14  : 1-31. 

5.  Abiding  in  Christ,  and  witnessing.     15  : 1-27. 

6.  Trials  and  the  work  of  the  Spirit.     16  : 1-33, 

7.  The  Intercessory  prayer.     17  : 1-26. 

VII.  Taken,  Tried,  Crucified,  Buried,  Risen  : 

1.  Over  the  brook  Kidron  ;  and  taken.     18:1-13. 

2.  Before  Annas  and  Caiaphas  ;  Peter's  denials.     18  :  13-27. 

3.  Before  Pilate.     18  :  28  to  19  :  16. 

4.  Condemned  and  crucified.     19  :  16-37. 

5.  Embalmed  and  placed  in  the  tomb.     19  :  38-42. 

6.  Mary  and  the  risen  Lord.     20  : 1-18. 

7.  The  risen  Lord  appears  to  the  eleven.     20  :  19-29. 

Conclusion  : 

1.  Why  the  Gospel  was  written.     20  :  30,  31. 

2.  In  Galilee :  miraculous  draught  of  fishes,  and  correction  of 

saj'ing  about  the  beloved  disciple.     21  : 1-23. 

3.  Certification    of    authorship,    and    abundance    of    material. 

21  :  24,  25. 


THE  GOSPEL  ACCORDING  TO  JOHN. 


INTRODUCTION. 

The  Fourth  Gospel  has  been  known  from  the  earliest  times  as  the 
' '  spiritual  Gospel. "  '  It  is  regarded  as  pre-eminentlj'  the  most  universal, 
and  the  most  exalted  spiritual  book  of  the  New  Testament.  It  sweeps 
aside  the  shadowy  speculations  of  human  philosophy  respecting  the 
origin  of  being,  and  the  relations  of  the  created  to  the  Creator,  by  de- 
claring clearly  and  with  authority  the  One  who  is  the  source  of  all  life 
and  being.  It  is  the  one  book  that  unfolds  to  us  the  deeper  mysteries 
of  the  self-existing  One,  and  tells  us  how  the  only  begotten  Son  hath 
seen,  and  hath  come  from  the  bosom  of  the  Father,  to  make  known  to 
man  the  infinite,  unseen  God.  For  centuries  the  strong  characteristics 
of  a  divine  writing  which  this  Gospel  exhibits,  were  recognized,  and 
the  Gospel  accepted  without  question.  It  has  remained  for  rationalists 
and  literary  critics  of  our  century  to  bring  their  fiercest  attacks  against 
its  authorship  and  historical  accuracy.  If  successful,  they  would  destroy 
or  break  the  force  of  its  testimony  to  the  reality  of  a  supernatural  re- 
ligion.'^ But  these  attacks  have  served  to  call  forth  an  amount  of  proof 
in  favor  of  the  historical  authority  and  authorship  of  the  Gospel  that  is 
simply  impregnable.  The  hostile  arguments  and  assertions  have  been 
tested,  and  shown  to  be  groundless  or  weak.  The  favorable  evidence  of 
the  centuries  has  been  gathered,  restated,  and  greatly  strengthened  by 
an  abundance  of  fresh  testimony  from  late  researches  and  discoveries, 
so  that  now,  in  place  of  the  hostile  boast  of  a  quarter  of  a  century  ago, 

1  Clement  says  :  "  John  last  of  all,  perceiving  that  what  had  reference  to  the  external  his- 
tory of  the  Gospel  of  our  Saviour  was  sufficiently  detailed,  and  being  encouraged  by  his  friends, 
and  divinely  influenced  by  the  Spirit,  composed  a  spiritual  Gospel."  Eusebius,  Eccl.  Hist.  Bk. 
VI.  chap.  14. 

2  "The  case  of  the  Fourth  Gospel  is  admittedly  the  one  in  which  there  has  been  the  greatest 
array  of  hostile  critics,  and  the  loudest  assertions  of  victory.  If  these  critics  are  disarmed  and 
the  victory  is  shown  to  be  on  the  other  side,  we  may  well  doubt  whether  a  similar  array  of  hos- 
tile criticism  and  similar  shouts  of  victory  are  not  in  the  same  way  to  be  distrusted  in  analogous 
cases."    Prof.  H.  W.  Watkins,  Bampton  Lectures,  1890,  p.  xi. 

1 


INTRODUCTION. 


thatthe  judgment  of  centuries  had  been  cancelled, '  the  ordinary  reader 
can  be  confidently  assured  that  the  historical  truthfulness  of  the  Fourth 
Gospel  held  for  eighteen  centuries  past,  was  never  more  firmly  estab- 
lished than  in  our  time.  ^ 

In  studying  this  Gospel  these  questions  arise  :  By  whom  was  it  writ- 
ten ?  Where  was  it  written  ?  When  ?  What  is  known  of  the  occasion, 
purpose,  style,  and  characteristics  of  the  Gospel  ?  What  of  its  relations 
to  the  earlier,  the  synoptic  Gospels  ?  and  to  other  New  Testament  books  ? 

I.  Authorship.  By  whom  was  the  Gospel  written?  There  are  two 
lines  of  evidence  respecting  the  authorship  of  the  Gospel  :  1,  External ; 
2,  Internal.  Laying  aside  preconceived  opinions  let  us  sincerely  seek 
the  truth.  A  believer  in  a  given  fact  is  surely  not  to  be  counted  an 
incompetent  witness,  simply  because  he  believed  it  from  having  a  per- 
sonal knowledge  of  the  fact,  or  from  an  assurance  given  him  by  compe- 
tent and  trustworthy  witnesses.  Nor  should  a  fact  be  thought  less  likely 
to  be  true  because  it  was  believed  by  a  person  ready  to  die  for  it,  or  to 
change  his  whole  life  for  it.^  There  is  no  greater  error  or  absurdity  in 
our  age  than  the  one  suggested  by  a  few  writers,  that  an  infidel,  an  un- 
believer, an  enemy  to  Christianity,  is  a  more  competent  witness  to  the 
Gospel  than  a  sincere  friend  and  follower  of  Christ ;  one  who  has  for- 
saken his  wickedness,  worldliness  and  unbelief  to  embrace  the  Christian 
faith.  Such  a  view  is  contrary  to  all  sound  laws  of  evidence ;  for  an 
enemy  has  a  strong  motive  to  diminish,  if  not  to  falsify  the  evidence. 

1.  External  Evidence.  A  careful  examination  of  this  evidence  shows  : 
1.  That  in  every  decade  of  the  second  century  the  Fourth  Gospel  was 
believed  to  be  the  work  of  the  apostle  John.  That  the  Gospel  was 
widely  circulated  and  accepted  as  the  work  of  John  near  the  close  of  the 
second  century,  has  not  been  seriously  questioned.  *  Beginning  with 
the  generation  that  lived  near  the  close  of  that  century  :  Irenaeus  (flour- 
ished 174  to  189)  in  his  work  against  the  Gnostics  quotes  largely  from 
the  Gospel,  and  distinctly  asserts  that  John  the  disciple  of  the  Lord 
who  also  leaned  on  his  breast  put  forth  his  Gospel  while  he  abode  in 
Ephesus  in  Asia.  * 

1  "  Our  century  has  cancelled  the  judgment  of  centuries."     Keini,  Gescht  Jem,  I.  p.  103. 

2  See  Dr.  Sanday,  Inaugural  Lecture,  Oxford,  1883,  p.  28  ;  W.  Beysclilag,  Contemp.  Review, 
18T7,  p.  94.3;  Dr.  Ezra  Abbot,  Authorship  of  the  Fourth  Gospel,  pp.  79-89  ;  B.  Weiss,  Manual 
of  Intro,  to  New  Test.,  Am.  Ed.,  Vol.  II.  pp.  .390-399;  Prof.  H.  W.  Watkins,  Bampton  Lec- 
tures, 1890,  Lect.  VIII. 

3  Freedom  from  party  prejudice  may  be  a  condition  for  discovering  trutli  ;  but  this  is  not  the 
same  as  antagonism,  or  indiffei  ence  to  a  view  that  maj"  prove  on  examination  to  be  true.  If  it 
were,  then  the  untrained  savage  would  be  more  to  be  trusted  than  the  greatest  scholar.  "A 
purely  achromatic  mental  eye  is  as  a  matter  of  fact  impossible,"  .  .  a  truth  "illustrated  in 
the  whole  history  of  literature."     Bampton  Lectures,  1890,  p.  10. 

*  Bampton  Lectures,  1890,  p.  103.  5  ^rft-.  ffaer.  lib.  3;  Cap.  1, 1. 


INTRODUCTION. 


Clement  of  Alexandria  (flourished  190  to  203)  also  declared  that  John 
composed  a  spiritual  Gospel.*     See  page  4,  Note. 

Tertullian  was  to  the  churches  of  Rome  and  of  Carthajrc  (in  loO  to 
240  A.  D.)  what  Irenajus  was  to  the  church  of  Lj^ons,  and  Clement  was 
to  Alexandria.  His  writings  made  a  profound  impression  ui»on  his  age. 
They  were  daily  read  by  Cyprian,  and  Jerome  exclaims  :  "  His  [Tertul- 
lian's]  apology  and  his  treatises  against  the  heathen  embrace  all  the 
erudition  of  his  age."  In  his  reply  to  Marcion,  Tertullian  says,  ''Of 
the  apostles  then,  John  and  Matthew  first  plant  faith  in  us,  and  of 
apostolic  persons,  Luke  and  Mark  renew  it.  "^  In  the  same  letter 
further  on  he  adds,  "  I  mean  the  Gospels  of  John  and  Matthew." 

Theophilus  of  Antioch  (175-185)  gave  similar  testimony  to  this 
Gospel  as  written  by  John,  a  part  of  which  has  come  to  us  in  a  work 
addressed  to  xlutokcus.  He  clearly  makes  quotations  from  the  Gospel, 
and  distinctly  ascribes  it  to  John  :  "We  are  taught  by  the  Holy  Scrip- 
tures and  all  spirit-bearing  men,  among  whom  John  says :  '  In  the 
beginning  was  the  word,  and  the  word  was  with  God,  etc'  "^  Melito 
of  Sardis  (150  to  180)  wrote  not  less  than  a  score  of  works,  chiefly 
polemic,  which  show  the  influence  of  John's  writings,  as  do  likewise 
those  of  Apolinaris  of  Hierapolis  of  the  same  period. 

Justin  Martyr's  testimony  has  been  long  questioned  because  of  a  sup- 
posed indefiniteness  in  his  citations  of  the  Gospels  as  "  Memoirs  of  the 
Apostles. ' '  But  this  has  been  cleared  by  the  able  researches  of  Ezra 
Abbot,  James  Drummond,  Westcott,  and  conceded  by  Thoma,  Hilgen- 
feld  and  others.  And  Justin  Martyr  definitely  states  that  he  means  the 
Gospels,  for  he  says  :  "The  apostles  in  the  memoirs  composed  by  them 
which  are  called  Gospels,"  **  and  follows  it  by  giving  the  institution 
of  the  Lord's  Supper  from  Luke  22  :  19.  He  further  describes  the  works 
from  which  he  quotes  as  "  written  memoirs  of  all  things  which  relate  to 
our  Lord  Jesus  Christ,  .  .  memoirs  which  I  say  were  composed  by  his 
apostles  and  those  who  followed  them."  ^ 

The  works  of  Justin  were  used  by  Tertullian,  Irenaeus,  Tatian,  Melito 
and  others,  whose  writings  show  that  they  believed  Justin  meant  by 
memoirs,  the  Gospels  now  extant.  But  Justin's  writings  belong  cer- 
tainly within  130-160  A.  D.,  and  it  is  now  almost  certain  that  they  were 
written  before  150  A.  D.^    The  importance  of  Justin's  evidence  will  be 


1  Eiisebius,  Eccl.  Hist.,  VI.  14.  2  Adv.  Miircion,  IV.  2. 

8  Bk.  II.  chap.  22.  There  is  also  a  Commentary  on  tlie  Gospels  which  some  modem  scholars 
as  Prof.  Zahn  believe  is  rightly  attributed  to  Theophilus. 

*  Apol.  I.  cap.  m.  5  Apol.  I.  33  ;  Dial.  103. 

«  Volkmar  places  them  140-150.  Hort  puts  them  from  145  tu  148  A.  D.  ;  dates  accepted  by 
Caspar!  and  Ilarnack. 


INTRODUCTION. 


understood  by  those  who  know  how  voluminous  were  his  writings,  and 
from  the  character  of  those  to  whom  he  wrote. 

The  Clementine  Homilies,  Valentinus,  138-160,  Marcion,  139-142, 
bear  testimony  to  the  existence  of  the  Gospel  written  by  John.  Ter- 
tullian  writes  to  Marcion,  a  heretic  :  "  If  you  had  not  carefully  rejected 
some  of  the  Scriptures  which  disprove  your  views  and  corrupted  others, 
the  Gospel  of  John  would  have  confounded  you  in  this  instance. ' '  * 

Now  the  view  of  Tertullian  was  that  Marcion  rejected  the  fourth  Gospel 
not  because  it  was  not  apostolic,  but  because  it  was  hy  an  apostle.  Hence 
Marcion' s  testimony  is  the  strongest  incidental  proof  that  John  was  be- 
lieved to  be  the  author. 

Polycarp  (flourished  about  69  to  155  A.  D.)  and  Papias  (about  130) 
were  hearers  and  pupils  of  John  the  apostle.  Irenaeus  writes  :  "Poly- 
carp also,  who  not  only  was  taught  by  the  apostles  and  Hved  in  familiar 
intercourse  with  many  that  had  seen  Christ."  ^  That  they  made  use  of 
the  first  Epistle  of  John,  and  of  the  Gospel,  are  facts  established  by 
the  best  modern  criticism.' 

Dionysius  of  Alexandria  (195-265),  a  pupil  of  Origen,  opposed  the 
idea  that  the  Apocalypse  taught  a  personal  reign  of  Christ  on  earth, 
and  in  doing  so,  held  that  the  book  of  Revelation  was  not  written  by  the 
apostle  John,  yet  he  was  certain  that  the  fourth  Gospel  was  by  that 
apostle.  He  is  the  forerunner  of  much  recent  literary  criticism,  only  his 
studies  led  to  results  exactly  opposite  to  those  of  some  modern  critics.  The 
latter  accept  the  Apocalypse  as  written  by  the  apostle  John,  but  deny 
that  he  wrote  the  Gospel,  while  Dionysius  affirms  that  John  wrote  the 
Gospel,  and  questions  his  authorship  of  the  Apocalypse. 

The  Muratorian  Fragment,  which  belongs  to  the  beginning  of  the  third 
century,  testifies  to  the  use  of  the  fourth  Gospel  and  gives  an  account 
of  its  origin.'' 

Origen  (186-253)  wrote  comments  on  the  Fourth  Gospel  (before  231 
A.  D. ),  and  writes  of  John  the  apostle  as  the  author,  as  if  no  one  then 
questioned  the  fact. 

The  Apostolical  Constitutions  which  belong  to  the  same  period  state  : 
'  'Afterwards  let  a  deacon  or  a  priest  read  the  Gospels  which  Matthew 
and  John  have  handed  down  to  you,  and  which  Luke  and  Mark,  the 
helpers  of  Paul,  have  left  you." 

Cyprian  (246-258)  compares  the  four  Gospels  to  the  four  rivers  of 
paradise. 

Eusebius  prepared  fifty  copies  of  the  Christian  Scriptures  by  order  of 
Constantine  (332  A.  D.),  and  he  testifies  to  the  wide  circulation  of  the 

1  Be  Came  Cliristi,  3.  2  Adv.  Haer.  3  :  3,  4,  and  5  :  33-4, 

3  See  Bampton  Lectures,  1890,  pp.  96,  97,  394,  40?.  <  See  below. 


INTRODUCTION. 


four  Gospels,  and  that  the  fourth  was  universally  believed  to  have  been 
written  by  the  apostle  John.'  This  is  also  the  testimony  of  Cyril  of 
Jerusalem  (31 5-386), ^  and  of  Athanasius  (206-373),  who  gives  a  list  of 
the  canonical  books  of  the  New  Testament^  identical  with  that  now 
accepted  by  evangelical  Christians. 

The  Ancient  Versions  preserved  to  our  time,  in  whole  or  in  fragments, 
form  an  independent  line  of  external  evidence  for  the  authorship  of  the 
Fourth  Gospel,  cumulative  and  strong  in  character,  reaching  back  to  the 
first  translation  of  the  Gospels,  which  extends  surely  to  the  beginning 
of  the  third,  and  with  great  probability  to  the  early  part  of  the  second 
centurj^*  The  ancient  originals,  especially  the  great  Uncials,  or  those 
written  in  capitals,  five  or  more  copies  of  them  date  from  the  fourth  to  the 
sixth  centuries,  while  the  versions  can  be  traced  to  the  second  and  third. 
There  is  stronger  reason  for  accepting  the  evidence  of  these  early  copies 
and  Versions  that  the  Fourth  Gospel  is  a  historical  woi"k  by  the  apostle 
John,  than  to  accept  the  works  we  now  accept  as  histories  written  by 
Herodotus,  Thucydides,  Xenophon,  Tacitus,  Livy,  or  Caesar.  For  there 
is  no  known  manuscript  or  copy  of  Herodotus  or  Thucydides  earlier 
than  the  tenth  century,  nor  of  Xenophon  earlier  than  the  eleventh  to 
the  thirteenth  centuries.  Thucydides,  thechief  authority  for  the  history 
of  Greece,  is  not  referred  to  in  existing  literature  of  that  period  for  two 
centuries  after  his  death.  The  Latin  classics  are  no  better  attested. 
The  annals  of  Tacitus  are  based  on  a  copy  not  older  than  the  ninth  cen- 
tury, which  was  found  in  Westphalia  in  the  sixteenth  century.^ 

This  is  only  a  small  portion  of  the  external  evidence  for  the  origin  of 
the  Fourth  Gospel,  but  it  is  sufficient  to  show  the  nature  and  strength 
of  this  line  of  testimony.  Before  leaving  it,  however,  it  is  proper  to 
remind  the  student  that  in  the  beginnings  of  Christian  history,  the  doc- 
trines must  have  been  derived  at  first  largely  from  oral  teaching  and  from 
apostolic  tradition.  So  far  as  we  know  Christ  wrote  no  creed,  nor  did 
he  leave  any  precepts,  discourses,  or  commands  written  by  his  own 
hand.  The  record  of  his  teachings  and  life  was  left  to  be  made  by  the 
apostles  and  apostolic  men.  Nor  would  the  followers  of  the  apostles  feel 
the  need  of  an  authentic  record  so  long  as  the  apostles  themselves  were 
making  frequent  circuits  among  the  Christians  formed  into  churches  in 
various  places.  But  as  the  Christians  became  more  numerous  and  more 
scattered  or  widespread,  their  need  of  an  authentic  record  of  the  life 
and  will  of  Jesus  Christ,  the  Founder,  would  become  more  urgent.* 

1  Eccl.  Hist,  passim.  2  CatecheHs,  4  :  36. 

8  0pp.  Ed.  Bened.  1777,  torn.  1  :  705.  <See  Introdiictions,Rice  on  Matt,  and  on  Mark. 

6  See  also  Rice  on  Matthew,  p.  10. 

•  "  The  fundamental  principle  was  to  ascertain  what  was  truly  the  word  [and  willj  of  the  Lord 


INTRODUCTION. 


Thus  a  sharply  defined  and  general  testimony  to  the  Fourth  Gospel  is 
not  to  be  expected  early  in  the  second  century.  Indeed,  were  it  other- 
wise, such  supposed  testimony  in  that  early  period  would  itself  be  liable 
to  be  regarded  with  suspicion.  The  historic  facts  as  we  find  them  accord 
with  what  we  see  must  have  been  the  conditions  existing  in  the  beginning 
of  the  Christian  church. 

2.  Modern  Criticism — Negative. — The  questioning  and  destructive 
theories  respecting  the  Fourth  Gospel  belong  chiefly  to  the  present  cen- 
tury. Edward  Evanson,  of  Ipswich,  Eng. ,  having  demitted  the  ministrj-, 
wrote  a  work  on  the  "Dissonance  of  the  Evangelists,"  1792  :  a  book  of 
small  critical  merit,  in  which  he  accepted  the  Third  Gospel  (Luke's), 
but  regarded  the  other  three  as  historic  fictions  of  the  second  century. 
He  was  answered  by  Br.  Priestley  and  others.  Bretschneider  of  Leipsig 
issued  his  Prohahilia  in  1820,  a  work  in  which,  as  its  title  indicated,  he 
put  forth  certain  tentative  arguments  and  conclusions  showing  not  that 
"  the  Gospel  of  John  is  spurious,  but  only  that  it  seems  to  be  so,"  and 
this  work  contains  the  germ  of  all  the  later  skeptical  discussions  on  the 
subject.  Two  years  later  he  frankly  confessed  that  his  objections  had 
been  answered,  and  withdrew  his  conclusions  ;  a  retraction  which  he 
repeated  in  1824.  Strauss  of  Tiibingen  attempted  to  relegate  the  entire 
story  of  Jesus  into  a  myth,  and  boldly  assumed  that  all  the  Gospels, 
especially  the  Fourth,  were  in  no  sense  histories,  or  so  intended,  but 
were  pure  inventions  of  a  later  era.'  But  Baur,  though  of  the  same 
school  as  Strauss,  took  an  opposite  position  :  that  John's  Gospel  comes 
of  an  "ideal  tendency"  to  reshape  the  evangelic  tradition  to  support 
certain  theological  views  urged  in  the  second  century.  Kenan,  again, 
dissents  from  Strauss,  holding  that  the  several  Gospel  accounts  of  the 
Life  of  Jesus  were  built  upon  some  legend.  That  is,  he  supposes  that 
the  Fourth  Gospel  has  a  real  connection  with  the  apostle  John,  and  that 
it  was  written  towards  the  end  of  the  first  century.^  But  in  his  mind, 
the  discourses  are  mostly  fictitious  compositions,  and  the  Gospel  was  not 
really  written  by  John,  though  attributed  to  him  by  a  disciple  about  the 
year  100.  Baur  had  numerous  followers  who  modified  his  tendency- 
theory,  until  such  a  free-thinker  as  De  Wette  could  saj^  that  a  refutation 
was  superfluous,  since  the  criticism  was  self-destructive.  Another  large 
class  of  literary  critics  held  that  portions  of  John's  Gospel  were  authentic, 
while  others  were  ideal  fillings,  as  Paulus  (1761-1851),  Weisse  (1801- 
1866),  Tobler,   Ewald  (1803-1875),  Hase  (1800-1890),   Keuss,  Weiz- 

Jesus.  This  did  not  necessarily  imply  any  writing.  As  late  as  Irenseus,  who  thinks  of  the 
fourfold  Gospel  as  consonant  with  the  natural  order  of  things,  it  is  still  possible  to  conceive  of 
a  church  without  a  Bible  [charta],  but  not  of  a  Bible  without  a  church."  Bampton  Lectures, 
1890,  p.  147.     See  also  Irenfeus,  Adv.  Haer.,  3  :  4,  1. 

^Lebw  Jem,  1835,  rewritten  1864.         -  Vie  de  Jesus,  Ed.  1863  and  1882,  pp.  viii.  and  477. 


INTRODUCTION. 


sacker,  Keim  (1825-1878),  H.  Iloltzmann,  E.  Abbott  (in  Enc.  Brit.), 
Samuel  Davidson  and  James  Martiiieau.  The  latter  is  quite  certain  of 
the  unity  of  the  work,  holding  that  it  is  by  one  writer,  whoever  he  may 
be.'  The  negative  school  of  writers  agree  only  that  the  Fourth  Gospel 
was  not  written  by  John,  but  they  are  diametrically  opposed  to  each  other 
in  respect  to  facts,  arguments  and  reasons  for  supposing  that  John  was 
not  its  author.     Their  theories  are  therefore  self-destructive. 

3.  Modem  Criticism— Positive— l^  the  purpose  of  the  negative 
school  of  critics  had  been  to  bring  out  proofs  of  the  historic  authority 
of  the  Fourth  Gospel,  as  one  of  its  founders  (Bretschneider)  suggested 
in  his  retraction,  the  purpose  has  been  accomplished. 

Schleiermacher  (1768-1834)  was  a  profound  theologian  and  philosophic 
thinker,  if  not  an  expert  in  Biblical  criticism.  He  said  of  this  negative 
criticism  :  "  Nothing  can  well  betray  less  appreciation  of  the  essence  of 
Christianity  and  of  the  person  of  Christ  himself,  and  especially  less 
historic  sense  and  comprehension  of  the  way  in  which  great  events 
come  to  pass  and  the  conditions  in  which  they  must  find  their 
real  basis,  than  the  opinion  which  was  some  time  ago  quietly  intro- 
duced, that  John  had  mingled  much  of  his  own  ideas  with  the  discourses 
of  Christ. ' '  In  like  strong  language  he  dissents  from  those  who  risk 
"  the  more  destructive  assertion  that  John  did  not  write  the  Gospel."  ^ 
Neander  (1789-1850),  in  his  Life  of  Jesus,  declares  of  this  Gospel : 
"It  could  have  emanated  from  none  other  than  that  beloved  disciple, 
upon  whose  soul  the  image  of  the  Saviour  had  left  its  deepest  hnpress. 
So  far  from  this  Gospel  having  been  written  by  a  man  of  the  second 
century  (as  some  assert),  we  cannot  even  imagine  a  man  existing  in  that 
century  so  little  affected  by  the  contrarieties  of  his  times  and  so  far  ex- 
alted above  them.  .  .  In  short,  the  more  openly  this  criticism  declares 
itself  against  the  Gospel  of  John,  the  more  palpably  does  it  manifest 
its  own  wilful  disregard  of  history. ' '  ' 

De  Wette  (1780-1849)  was  in  the  midst  of  this  attack  on  John,  in 
Germany,  and  was  among  the  foremost  of  independent  literary  scholars. 
Yet  in  1848  he  says  :  "  A  critical  conclusion  which  denies  to  the  apostle 
John  all  share  in  this  Gospel,  and  declares  the  same  to  be  of  later  origin, 
not  only  involves  the  odious  but  inevitable  confession  that  the  author 
was  a  forger,  but  is  opposed  by  the  improbability  that  Christian  antiquity 
accepted  a  Gospel,  which  differed  in  important  points  from  the  evangelic 
tradition,  without  having  found  a  sure  and  satisfactory  ground  in  its 
apostolic  authority."  ^ 

»  Seat  of  authority  in  Religion,  1890,  p.  189.         -'  See  Works  Vol.  I.  447  and  Ed.  1879,  p.  297. 

8  Neaniler,  Life  of  Jesus,  Kiig.  Kil.  iSaT,  pp.  7,  S, 

*  Iiitn<iJui  tion  to  New  Testament,  ElI.  5,  Kng.  Kd.  p    212. 


iNTRODtJCDION. 


Luecke  (1791-1855),  whose  great  work  was  the  interpretation  of  John's 
writings,  and  whose  wide  and  exact  scholarship  and  philological  knowl- 
edge were  generally  acknowledged,  after  carefully  examining  the  works 
and  views  of  the  "newer  critics,"  and  having  tested  their  theories, 
calmlj  affirmed:  "I  am  unshaken  in  my  convictions,"  accepting  the 
common  opinion  that  John  was  the  author  of  the  Gospel,  and  that  it 
was  written  at  Ephesus,  at  what  date  cannot  certainly  be  fixed,  but  in 
Luecke' s  view  certainly,  not  earlier  than  80  A.  D.' 

Bleek  (1793-1859),  for  solidity  of  learning  and  calmness  of  literary 
judgment,  was  easily  in  the  foremost  rank  of  German  Biblical  scholars 
of  his  day.  His  review  of  "Ebrard's  Scientific  Criticism  of  Gospel 
History"  was  regarded  as  "an  able,  impartial  and  convincing  defence 
of  the  authenticity  of  John's  Gospel."  ^ 

Ebrard  of  Erlangen  in  this  strong  language  states  his  conclusion  : 
"  With  the  exception  of  some  of  Paul's  Epistles,  no  book  can  be  found 
throughout  the  whole  of  ancient  literature,  both  Christian  and  profane, 
which  can  show  such  numerous  and  reliable  proofs  of  its  genuineness  as 
the  Gospel  of  St.  John.  .  .  There  was  a  time  when  Strauss'  mythical  hy- 
pothesis appeared  to  shake  the  foundations.  .  .  But  now  Teller  is  laughed 
at ;  at  the  name  of  Paulus  men  shrug  their  shoulders  ;  Strauss'  mythical 
hypothesis  has  been  quietly  laid  aside  as  useless  by  the  most  kindred 
spirit  to  make  room  for  the  hypothesis  of  a  pious  fraud.  The  time  will 
come  when  men  will  not  merely  laugh,  but  shudder  at  such  a  hj^pothesis 
as  this."' 

Tholuck  of  Halle  (1799-1877)  and  Hengstenberg  of  Berlin  (1802- 
1869)  were  men  of  rec6gnized  ability  and  learning,  who  wrote  important 
commentaries  on  this  Gospel,  and  with  all  the  weight  of  their  scholar- 
ship defended  it  as  a  work  of  the  apostle  John, 

H.  A.  W.  Meyer  (1800-1873)  is  recognized  as  foremost  among  Ger- 
man Biblical  critics  and  exegetes  of  this  century.  He  gives  an  able  and 
judicious  review  of  the  negative  criticism  during  the  half  century  of  his 
active  critical  studies,  in  which  he  imagines  himself  about  to  assent  to 
those  who  ascribe  the  Gospel  to  some  Gnostic  author  of  the  second 
century  or  to  a  disciple  of  Justin,  as  does  Volkmar.  Yet  shrinking 
"  from  so  preposterous  a  view,"  he  may  prefer  to  follow  "  the  thoughtful 
Keim,"  that  the  Gospel  is  "  Johannine  in  spirit,  but  post-Johannine  in 
origin."  But  he  is  speedily  and  irresistibly  driven,  by  the  living  pres- 
ence of  Johannine  disciples  as  shown  by  the  work  itself,  whence  Meyer 

1  Luecke,  Comynentar,  Ed.  3,  pp.  ix.,  6,  160,  161,  167. 

-  In  the  third  and  fourth  editions,  1886,  edited  by  Dr.  Mangold,  his  editor  is  not  in  harmony 
with  Bleek  on  this  question. 
9  Ebrard  :  Gospel  History,  Eng.  Ed.,  pp.  598,  600. 


iNTRObucTidn.  •  () 


concludes:  "After  all  that  has  been  said  for  and  against  up  to  the 
present  time,  I  can  have  no  hesitation  in  once  more  expressing  my 
delight  in  the  testimony  of  Luther — quoted  now  and  again  with  an 
ironical  smile — that  'John's  Gospel  is  the  only  tender,  right,  chief 
Gospel,  and  is  to  be  far  preferred  before  the  other  three,  and  to  be  more 
highly  esteemed.'  "  ' 

Bernard  Weiss  of  Berlin  is  also  of  the  first  rank  of  modern  Ger- 
man New  Testament  critics,  and  has  with  great  learning  and  candor, 
strongly  maintained  that  John  is  the  author  of  this  Gospel.  His  argu- 
ment is  learned,  dispassionate,  characterized  by  patient  investigation  and 
thorough  knowledge  especially  of  the  theories  of  the  negative  school  of 
critics.^ 

Luthardt,  Godet,  Byschlag,  Zahn,  Olshausen,  Alford,  Tischendorf, 
Van  Osterzee,  Lange,  and  many  other  scholars  and  literary  critics,  add 
their  firm  conviction  that  John  the  apostle  was  the  author  of  the  Fourth 
Gospel. 

Ezra  Abbot  (Authorship  of  the  Fourth  Gospel),  after  a  discriminating 
examination  of  modern  criticism  upon  the  external  evidence,  and  par- 
ticularly that  of  Justin  Martyr,  concludes  :  1.  That  the  general  reception 
of  our  four  Gospels  as  sacred  books  throughout  the  Christian  world  in 
the  time  of  Irenaeus,  makes  it  almost  certain  that  the  "Memoirs" 
called  Gospels,  composed  by  the  apostles  and  their  companions,  which 
were  used  by  his  early  contemporary  Justin  Martyr,  and  were  read  in 
the  Christian  churches  of  his  day  as  the  authoritative  records  of  Christ's 
life  and  teaching,  were  the  same  books  as  our  Gospels,  2.  That  this 
presumption  is  confirmed  by  the  actual  use  which  Justin  has  made  of 
all  our  Gospels.  3.  That  it  is  still  further  strengthened  in  respect  to 
the  Gospel  of  John  by  the  evidences  of  its  use,  and  especially  by  its 
inclusion  in  Tatian's  Diatessaron.  4.  He  also  shows  that  the  Gnostic 
writers,  ]Marcion,  Valentinus  and  Basilides  (125  A.  D.),  unquestionably 
used  the  Fourth  Gospel,  and  hence  "the  use  of  the  Gospel  of  John  by 
the  Gnostic  sects  in  the  second  century,  aifords  a  strong,  it  may  seem 
decisive,  argument  for  its  genuineness. "  5.  That  the  early  date  attached 
to  the  Gospel  itself,  John  21  :  24,  25,  is  strong  evidence  of  the  historical 
character  and  genuineness  of  the  Gospel.'* 

1  (Handbook)  Commentary  John,  Eng.  Ed.,  pp.  viii.,  ix. 

2  See  Weiss,  Manual  of  Intro.  New  Test.,  Eng.  Ed.,  Vol.  II.,  pp.  399,  400. 

8  Authorship  of  the  Fourth  Gospel,  Ezra  Abbot,  1880,  pp.  79-90.  In  regard  to  the  attestation 
in  John  21 :24,  25,  Dr.  Abbot  remarks  :  "Suppose  the  Gospel  written  by  an  anonymous  forger 
of  the  middle  of  the  second  century  ;  what  possible  credit  could  he  suppose  would  be  given  to 
it  by  an  anonymous  attestation  like  this  ?  A  forger  with  such  a  purpose  would  have  named 
his  pretended  authority.  .  .  The  attestation,  as  it  stands,  clearly  presupposes  that  the  luithor 
(or  authors)  of  it  were  knowti  to  those  who  first  received  the  copy  of  the  Gospel  containing  it." 


10  INTRODUCTION. 


Bishop  J.  B.  Lightfoot,  in  his  last  lectures  (as  before),  calmly  af- 
firmed:  "We  are  compelled  on  critical  grounds  to  accept  this  Fourth 
Gospel  as  the  genuine  work  of  John  the  son  of  Zebedee."  In  regard 
to  the  external  evidence  he  declared  :  "The  early  existence  and  recog- 
nition of  the  Fourth  Gospel  is  the  simple  postulate  which  explains  all 
the  facts. ' '  ' 

Westcott  (now  Bishop  Westcott)  concludes  that  the  Fourth  Gospel 
was  written  by  a  Palestinian  Jew,  and  by  the  disciple  John.  This  con- 
clusion is  reached  after  a  careful  review  of  the  internal  and  external 
evidences  and  the  objections  of  recent  negative  criticism.^ 

4.  Recent  Discoveries. — The  recent  additions  to  our  knowledge  of  facts 
bearing  upon  the  evidences  relating  to  the  authorship  of  the  Fourth 
Gospel  are  worthy  of  attention.  In  this  brief  notice  the  valuable  results 
attained  by  the  explorations  of  Mr.  ^Yood  at  Ephesus,  and  of  the  Pales- 
tine Fund  in  the  Hoh^  Land,  cannot  be  described.  The  recent  disc»jvery 
of* the  Didaclie,  or  '"Teaching  of  the  Twelve  Apostles,''  belonging  to 
the  second  century,  not  later  than  160  and  possibly  as  early  as  120  A.  D., 
portions  of  the  so-called  Homilies  of  Clement,  and  of  the  Epistle  of 
Barnabas,  though  adding  little  that  is  really  new,  tends  to  confirm  much 
that  is  old. 

Among  ancient  manuscripts  brought  from  Mt.  Atlas  in  1842  were 
ten  books  professing  to  contain  PhilosopJmme)ia,  or  a  Refutation  of  all 
Heresies,  supposed  to  be  by  Origen.  The  manuscripts  were  long  ne- 
glected, but  recently  scholars  have  examined  them  and  conclude  that  they 
were  written  by  Hippolytus,  and  that  his  analysis  of  certain  doctrines 
was  taken  from  the  original  works  of  Basilides.  In  those  occur  verbal 
quotations  from  the  Fourth  Gospel ;  and  hence  are  evidences  of  the  ex- 
istence and  circulation  of  the  Gospel  before  120  A.  d.' 

A  portion  of  the  Clementine  Homilies  which  was  not  in  the  known 
manuscripts  was  discovered  in  another  manuscript  and  pubhshed  in 
1853.  Up  to  this  time  negative  critics  had  denied  that  these  HomiHes 
quoted  the  Fourth  Gospel,  but  a  careful  study  of  the  recovered  portion 
rendered  this  denial  untenable,  and  the  fact  was  finally  admitted  even  by 
Strauss. 

The  recent  discovery  of  an  Armenian  copy  of  Tatian's  Diatessaron  or 
"  Harmony  of  the  Four  Gospels  "  (Hterally  "Four-one  ")  has  settled  the 


J  Lightfoot,  in  Expositor,  March,  1890,  p.  188,  and  Contemporary  Review,  xxvii.,  pp.  495-6. 

2  See  Gospel  of  John,  B.  F.  Westcott.  1886,  p.  xxv.  ff.  For  further  sunaniary  of  modern  criti- 
cism as  related  to  the  Fourth  Gospel,  the  reader  may  consult  Watkins'  Bampton  Lectures,  1890. 

3  One  passage  cited  is,"  He  was  the  true  Light,  which  lighteth  every  man  that  conieth  into 
the  world."  See  John  1  :9.  Another  is,  "The  Saviour  is  sufficient  proof  when  he  asserts, 
'  Mine  hour  is  not  yet  come.'     See  John  7:6. 


INTRODUCTION.  H 

question  of  the  existence  of  the  Fourth  Gospel  when  that  Harmony  was 
written.  But  Tatian  was  a  pupil  and  comj>anion  of  Justin  JNIartyr. 
This  Harmony,  mentioned  by  Euscbius  and  others,  was,  as  now  appears, 
written  in  Syriac  and  widely  used  in  the  churches  of  the  Kast,  and  the 
original  work  is  older  than  the  Syriac  fragment  of  Curcton.'  Meanwhile 
an  Arabic  copy  of  Tatian' s  work  was  known  to  exist  in  the  Vatican 
library  at  Rome,  and  another  copy  was  found  in  Egypt,  and  sent  to 
Rome,  and  published  in  1888.  The  two  Arabic  versions  have  been 
compared  with  the  Armenian  version,  so  that  scholars  now  have  recovered 
the  text  of  Tatian's  Harmony  of  the  Four  Gospels.  But  it  follows  that 
the  Fourth  Gosi)el  used  by  Tatian  in  this  work  was  also  acce))ted  by 
Justin  Martyr,  and  that  therefore  the  "Memoirs  of  Justin  "  are  identical 
with  these  Gospels. 

Another  important  fact  brought  out  by  recent  investigations  is  in  con- 
nection with  the  date  of  the  martyrdom  of  Polycarp.  Formerly  it  was 
placed  at  about  167  A.  I).  The  question  of  the  date  turned  upon  the 
statements  in  Eusebius,  the  life  of  Aristides  the  rhetorician,  and  the 
proconsulship  of  Julianus.  Mr.  J.  T.  Wood  in  his  excavations  at 
Ephesus  found  an  inscription  apparently  of  small  importance  and  a 
medal,  but  with  the  aid  of  these  new  facts,  the  date  of  Polycarp' s  martjT- 
dom  has  been  satisfactorily  fixed  in  155  a.  d.^  Polycarp  was  86  years 
old  ;  if  he  lived  from  70  to  155,  his  life  would  bind  together  John  the 
apostle,  Ignatius,  Florinus,  Justin,  Tatian,  and  Irenaeus,  and  become  a 
strong  argument  for  the  authenticity  of  the  Fourth  Gospel. 

The  Ignatian  Epistles,  whose  authorship  and  date,  though  long  dis- 
j)uted,  have  been  shown  to  be  trustworthy  witnesses  by  the  patient  and 
learned  investigations  of  the  late  Bishop  Lightfoot,  The  seven  Vossian 
Letters  written  by  Ignatius  to  the  Ephesians,  Magnesians,  Trallians,  Ro- 
mans, Philadelphians,  Smyrnaeans,  and  to  Polj^carp  are  conceded  to  be 
substantially  genuine.^  These  epistles  quote  the  Fourth  Gospel,  and  are 
therefore  evidences  that  the  Gospel  was  received  by  the  churches  of 
Asia  several  years  earlier  than  the  year  117  A.  D."*  Moreover  a  fragment 
of  Hegessippus  was  found  in  1889,  which  states  that  Domitian  confined 
the  apostle  and  evangelist  John  in  Patmos.  Then,  too,  the  acceptance 
of  the  Ignatian  Letters  as  genuine,  removes  the  only  valid  argument 
against  the  genuineness  of  the  Epistle  of  Pob^carp,  and  virtually  carries 
with  it  the  genuineness  of  Polycarp' s  Epistle,  and  that  becomes  an 
indirect  but  valuable  witness  to  the  authorship  of  John's  writings.  Thus 
the  most  recent  discoveries  and  investigations  of  early  documents  tend 

1  See  Bampton  Lectures,  1890,  p.  384.  *  Waddington  says,  Feb.  2.3,  LSS  a.  u. 

3  See  Harnack,  Theo.  LUeraturzeiting ,  188C,  No.  14,  pp.  316-319,  and  1890,  Nu.  0,  ]k  14-'. 

4  See  Bamptou  Lectures,  1890,  p.  402. 

2 


12  INTRODUCTION. 


strongly  to  confirm  the  uniform  judgment  of  the  centuries  that  the  Fourth 
Gospel  was  written  by  the  apostle  John. 

5.  Internal  Evidence. — A  critical  examination  of  the  contents  of 
the  Gospel  itself  confirms  and  strengthens  the  historic  evidence  that  it 
was  written  by  the  apostle  John.  For:  1.  The  writer  was  a  Jew. — 
The  whole  Gospel  is  permeated  by  lights  and  shades  of  thought  which 
show  that  the  author  had  grown  up  in  Judaism.  The  Old  Testament 
is  frequently  quoted,  not  simply  from  the  Greek  Version,  but  in  a  form 
that  shows  famiharity  with  the  Hebrew.  John  2:17;  12  :  40  ;  19  :  37  ; 
13  :  18.  There  are  also  clear  instances  of  Hebraic  stj^le  and  Hebraisms 
to  which  the  student's  attention  is  called.  The  supposed  instances  of 
ignorance  of  the  geography  of  Palestine  formerly  charged  to  the  writer, 
have  lately  been  shown  to  be  due  to  the  more  accurate  knowledge  of  the 
writer,  and  the  ignorance  is  found  to  be  that  of  his  critics.  ' '  Bethany 
beyond  Jordan  "  is  one  instance,  and  "  Siloam,  which  is  by  interpreta- 
tion, Sent"  is  another,  of  an  accuracy  of  knowledge  that  would  be  pos- 
sessed only  by  a  Jew.  Other  instances,  as  S^'^char,  Solomon's  porch, 
and  the  treasury  in  the  temple,  may  also  be  cited.'     Compare  John 

1  :  21,  28  ;  4  :  5,  25  ;  6:1,14;  7  :  38,  40  ;  10  :  23  ;  12  :  34. 

2.  The  tor  iter  was  a  Palestinian,  not  an  Alexandrian  Jew. — This  has 
been  questioned  on  the  supposed  idea  that  the  beginning  of  the  Gospel 
indicates  one  of  the  school  of  Philo.  But  this  Gospel  marks  the  Logos  as 
the  personal  Word,  a  thought  foreign  to,  or  at  least  not  clear  in  Philo. 
Moreover  the  latter  never  identifies  his  Logos  with  the  Messiah,  nor  does 
he  refer  to  the  Messiah,  while  the  Gospel  does.  The  Fourth  Gospel 
regards  the  Old  Testament  from  an  entirely  diiFerent  point  of  view  from 
that  of  Philo  and  his  school.  The  mention  of  Annas  as  high-priest  is 
no  indication  that  the  writer  did  not  live  in  Palestine,  but  rather  the  con- 
trary.    Luke  mentions  Annas  and  Caiaphas  as  high-priests.     Luke  3  : 

2  ;  Acts  4  : 6.  The  exactness  with  which  the  Gospel  writer  speaks  of 
provinces,  places,  routes,  distances,  and  particular  spots  shows  that  the 
writer  had  been  upon  the  ground  and  spoke  from  personal  observation. 
Notice  for  example,  his  allusions  to  Judaea,  Samaria  and  Galilee,  to 
Jerusalem,  Bethany,  Sj^char,  Cana,  Tiberias,  Ephraim,  Siloam,  Kidron, 
Jacob's  Well,  and  the  like.^ 

1  Keim  admits :  "  The  style  of  the  book  is  a  remarkable  combination  of  a  facility  and  skill  essen- 
tially Greek,  with  a  form  of  expression  that  is  truly  Hebrew."  Jesus  Von  Nazara  1  :  157.  Ewald 
speaks  in  equally  decided  terms  :  "  It  is  well  worthy  of  our  observation  that  the  Greek  language 
of  our  author  bears  the  clearest  and  strongest  marks  of  a  genuine  Hebrew,  who,  born  among  Jews 
in  the  Holy  Land,  and  having  grown  up  among  them,  had  learned  the  Greek  language  in  later 
life.  He  has  constructed  a  Greek  tongue  to  which  nothing  corresponds  in  the  other  writings 
that  have  come  down  to  us  marked  by  a  Hellenistic  tinge."     Die  Johann.  Schriften  1  :  44. 

8"  Where  he  [John]  touches  upon  the  synoptic  tradition,  he  displays  throughout  a  knowledge 


INTRODUCTION.  I3 


The  minute  acquaintance  with  the  civil  and  poHtical  circumstances  of 
the  time  as  of  the  feasts,  "  last  .  .  great  day  "  7  :  37,  can  best,  if  not  only 
be  accounted  for  by  the  fact  that  the  writer  was  a  Jew  of  Palestine.' 

3.  The  writer  ictia  an  eye-icitness. — This  he  asserts  in  John  1  :14; 
19:35;  20:8.  Compare  John  21:24,  and  1  John  1:1.  The  many 
graphic  touches  in  the  narrative  indicate  that  it  was  written  by  an  eye- 
witness. To  these  attention  is  directed  in  the  comments  upon  the  text. 
Moreover  tlie  writer  is  further  identified  in  the  work  itself  as  a  disciple, 
that  one  whom  Jesus  loved,  who  was  none  other  than  the  apostle  John. 
Compare  John  21  :  20,  24.  The  minute  descriptions  of  the  place  where 
Jesus  spoke  and  did  certain  things  mark  an  eye-witness  :  He  spoke  "  in 
the  treasury,  as  he  taught  in  the  temple."  8  :  20.  "  It  was  winter, 
and  Jesus  walked  in  the  temple  in  Solomon's  porch."  10  :  22,  23.  Gol- 
gotha was  nigh  to  the  city  and  "there  was  a  garden "  there,  19  :  17,  20, 
41.  "There  is  at  Jerusalem  by  the  sheep  gate  a  pool  .  .  called  Bethesda, 
having  five  porches,"  5  :  2.  His  clear  portraiture  of  the  chief  characters 
in  the  Gospel  give  added  weight  to  this  view.  In  the  opening  chapters 
are  clear  cut  individual  characters,  not  mere  names.  John  the  Baptist 
with  his  disciples,  Andrew,  Simon,  Philip,  and  Nathanael.  The  inquiry 
of  the  Greeks  of  Philip  who  tells  Andrew,  and  they  together  tell  Jesus, 
12  :  21,  22,  likewise  mark  an  eye-witness.  So,  too,  the  notices  of  Nicode- 
mus,  Joseph  of  Arimathaea,  the  woman  of  Samaria,  and  of  the  blind 
man  and  his  parents,  indicate  an  eye-witness.  To  this  may  be  added 
the  peculiar  mark  of  time,  tenth  hour,  1  :  39,  sixth  hour,  4  : 6,  seventh 
hour,  4  :  52,  night,  13  :  30,  early  in  the  morning,  18  :  28  ;  20  : 1,  and  the 
minute  note  of  the  manner  in  which  things  were  done  or  said,  as  the 
calling  of  the  first  disciples,  1  :  35,  50  ;  and  in  the  high-priest's  court,  18  : 
15,27. 

II.  The  Author. — John  the  apostle  was  the  son  of  Zebedee  and 
Salome,  and  probably  younger  than  his  brother  James.  His  liither 
Zebedee  was  a  fisherman  on  the  Sea  of  Galilee,  owning  boats  and  hiring 
men.  Mark  1  :  20.  His  mother  Salome  was  a  godly  woman,  a  faithful 
follower  of  Jesus.  Mark  15  :  40.  John  was  born  no  doubt  at  Bethsaida, 
was  piously  trained  in  his  youth,  and  of  a  social  position  to  give  him 
entrance  into  some  of  the  highest  families  not  only  in  Galilee  but  also  in 


of  details  far  surpassing  that  of  our  Gospels,  just  as  he  shows  a  recollection  of  the  minutest  par- 
ticulars, where  his  narrative  is  independent."  Weiss,  Manual  of  N.  T.,  Eng.  Ed.  Vol.  II.  p. 
368. 

iThe  notice  of  Sychar  as  a  city  of  Samaria,  4  :  5,  was  formerly  urged  as  an  objection  to  this 
view,  that  the  writer  was  of  Palestine.  Recent  explorations  have  proved  that  the  city  meant 
waa  not  Shechem  but  Sychar,  and  its  modern  representative  exists  in  ol  Aksar.  So  that  this 
fact  is  found  to  be  an  added  evidence  that  the  writer  was  a  Palestinian  Jew,  as  is  also  his  exact 
information  about  Jacob's  Well. 


14  INTRODUCTION. 


Jerusalem,  being  favorabl}^  known  even  by  the  family  of  the  high-priest, 
John  18  :  15.  Some  infer  from  John  19  :  27,  that  he  owned  a  house  in 
Jerusalem.  While  this  cannot  be  certainly  affirmed,  it  is  evident  that 
he  was  in  circumstances  to  provide  for  the  mother  of  Jesus.  Nor  is  it 
improbable  that  John's  mother  Salome  was  a  sister  of  Mary,  the  mother 
of  the  Lord.  While  John  was  not  learned  in  the  great  schools  of  his 
day,  as  was  Paul,  Acts  4  : 1 3,  it  is  evident  that  he  was  early  familiar 
with  the  Jewish  Scriptures,  and  a  profound  student  of  their  Messianic 
prophecies.  See  John  20  :  8,  9.  In  his  youth  he  became  a  disciple  of 
the  Baptist,  and  was  one  of  the  two  mentioned  in  John  1  :  35  If.  that  the 
Baptist  directed  to  Jesus.  He  soon  became  one  of  the  three  chosen  and 
intimate  friends  of  the  Lord  ;  the  inner  band,  present  upon  memorable 
occasions  to  witness  the  Lord's  power  and  grace,  as  at  the  raising  of 
Jairus'  daughter ;  at  the  transfiguration  ;  he  leaned  on  Jesus'  bosom  at 
the  last  supper,  and  witnessed  the  mysterious  and  awful  agony  in  Geth- 
semane.  John  was  also  freely  admitted  to  the  high  priest's  palace,  fol- 
lowed the  Saviour  to  Calvary,  was  honored  of  Jesus  with  the  care  of  his 
mother  at  the  cross,  was  at  the  tomb  on  the  morning  of  the  resurrection, 
saw  and  believed  in  advance  of  others,  and  was  among  the  first  to 
recognize  the  risen  Lord  by  the  Sea  of  Galilee,  John  21  : 7.  Next  to 
Peter  in  the  apostolic  band,  he  sustains  the  work  of  planting  and  extend- 
ing the  Christian  Church.  He  is  with  Peter  when  the  lame  man  is 
healed  at  the  gate  of  the  temple,  Acts  3:1.  AT.,  and  goes  with  Peter  on 
a  commission  to  Samaria  by  appointment  of  the  disciples.  Then  for  a 
period  the  sacred  history  is  silent  concerning  John  ;  but  he  reappears  at 
Jerusalem  when  Paul  meets  him,  and  refers  to  him  James  and  Peter  as 
pillars  in  the  church.  Gal.  2:8,9.  Though  his  earlier  labors  appear  to 
have  been  among  the  Jews  of  Palestine,  he  seems  to  have  risen  above 
division  and  strife.  While  there  was  the  germ  at  least  of  a  party  ac- 
cepting Peter  as  a  leader,  others  Paul,  and  yet  others  Apollos,  1  Cor. 
1  :  12,  and  apparently  a  party  following  James,  Gal.  2:12,  there  is  no 
hint  of  a  party  looking  to  John  as  a  leader.  As  John  is  not  mentioned 
in  Paul's  letter  to  the  Ephesians,  nor  in  his  farewell  address  to  the 
elders  of  that  church  at  Miletus,  it  is  fairly  inferred  that  John  did  not 
enter  upon  his  work  at  Ephesus  until  after  that  date,  probably  not  until 
after  the  martyrdom  of  Paul  in  64  or  66.  Where  John  labored  in  the 
interval  between  50  and  66  cannot  be  determined.  The  churches  in 
Asia  Minor  were  in  a  critical  state,  exposed  to  the  Judaizing  party  which 
was  strong  in  Galatia,  and  to  a  contrary  loose  tendency  from  the  Gnostic 
party.  John  was  peculiarly  qualified  to  correct  dangerous  errors,  and  to 
establish  the  Christians  of  that  region  in  a  firm  and  intelligent  faith. 
This  work  he  was  prosecuting  when  it  was  interrupted  by  the  persecu- 


INTRODUCTION.  15 


tion  under  Domitiim  who  ruled  from  81  to  96  A.  D.  This  emperor  ban- 
ished John  to  the  Isle  of  Patmos,  after  which  John  wrote  the  pro- 
phetic book  of  Revelation  to  comfort  the  suffering  saints.  Rev.  1  :  9. 
ITow  long  tTohn  was  in  exile  is  not  definitely  known,  ]n-obably  a  year  or 
more.  After  the  assassination  of  Domitian  in  96,  John  was  permitted 
to  return  under  the  Emperor  Nerva,  who  according  to  Dio  Cassius  put 
an  end  to  the  business  of  informers.  The  early  accounts  agree  that  John 
lived  down  into  the  reign  of  Trajan,  who  became  emperor  in  98  A.  D,, 
and  that  the  apostle  died  a  natural  death  in  Ephesus  at  the  advanced 
age  of  ninety  or  upward.' 

The  character  of  John  was  bold,  j'et  contemplative,  a  master  in  Chris- 
tian philosophy,  a  profound  yet  clear  thinker,  grasping  the  highest 
truths  and  able  to  put  them  into  the  simplest  language.  The  early  church 
represents  him  as  the  eagle,  strongly  and  joyfully  soaring  into  the  loftiest 
regions  of  religious  truth,  and  having  the  keen  discernment  and  fir- 
reaching  prophetic  power  of  which  the  eagle's  eye  is  the  fitting  symbol. 
His  inconsiderate  zeal  in  wishing  to  call  down  fire  from  lieaven  on  the 
Samaritans,  Luke  9  :  51-56,  was  subdued  by  an  overpowering  Christian 
love,  5'et  his  decision  of  character  remains  sharply  and  strongly  marked. 
While  the  apostle  of  love,  1  John  2  :  10  ;  3:1;  5 : 1,  he  is  plain,  almost 
stern  in  his  rebukes,  calling  one  who  hates  his  brother,  or  denies  Christ, 
a  liar,  1  John  2  :  22 ;  4  :  20.  One  who  believes  not  God  he  charges 
with  making  God  a  liar,  1  John  5  :  10.  He  was  no  weak  sentimentalist, 
but  healthful,  steady,  acute,  wise,  strong  in  the  faith,  an  apostle  of 
love. 

III.  Object  of  the  Gospel. — The  purpose  of  the  writer  is  explicitly 
stated  :  "These  are  written,  that  ye  may  believe  that  Jesus  is  the  Christ, 
the  Son  of  God  ;  and  that  believing  ye  may  have  life  in  his  name." 
John  20:30,  31.  This  distinctly  avowed  purpose  of  the  writer  is  a 
useful  key  to  aid  in  the  right  interpretation  of  many  portions  of  the 
Gospel.  This  is  the  true  "tendency  theory"  in  respect  to  the  aim  of 
the  work.  The  contents  show  how  steadily  this  purpose  was  kept  before 
the  mind  of  the  writer.  His  selection  of  material  from  the  life  and  teach- 
ings of  Jesus  is  governed  by  his  design  in  writing.  Each  fact  helps  out 
his  plan.  The  whole  work  display's  this  unity  of  design  and  impresses 
the  reader  with  the  force  and  skill  of  the  author  in  presenting  the  one 
theme  of  his  Gospel.  The  ^luratorian  Fragment  reports  the  traditional 
account  of  the  occasion  of  its  origin,  which  is  confirmed  by  Clement  of 
Alexandria,  that  it  was  written  at  the  urgent  request  of  disciples,  and 
reviewed  by  them  all.'^ 

1  See  Schaff's  Hist,  of  Apostolic  Cinirch,  p.  101. 

2  The   Fourth  Gospel  [was  written  LyJ  John,  one  of  the  disciples,  i.  c,  apostles.    When  his 


Ig  INTRODUCTION. 


IV.  Date  of  its  Composition. — This  can  be  determined  approxi- 
mately only.  The  traditional  evidence  is  that  John's  Grospel  was  written 
after  the  other  three.  This  view  is  also  supported  by  internal  evidence 
derived  from  the  contents  of  the  Gospel.  It  certainly  belongs  to  the 
last  quarter  of  the  first  century,  A  careful  consideration  of  the  various 
historical  traditions  concerning  the  origin  of  the  Grospel,  and  of  the 
internal  evidences,  points  to  the  belief  that  the  Gospel  was  written  a  few 
years  after  the  apostle  John  began  his  labors  in  Ephesus,  and  some  3'ears 
before  his  banishment,  but  that  it  was  not  put  in  circulation  until  after 
his  return  from  Patmos,  when  21  :  24,  25,  were  probably  added  by  au- 
thority of  the  Ephesian  Church,^  and  possibly  also  the  section  in  7  :  53 
to  8: 11. 

V.  Place  of  Composition.— From  what  has  already  been  stated,  it 
follows  that  the  Gospel  was  written  at  Ephesus  in  Asia  Minor.  Thirty 
or  more  years  John  must  have  spent  in  Ephesus.  Familiar  with  two 
languages  from  bo3'hood,  as  most  Galil^eans  of  good  families  in  his  time 
were,'^  in  his  later  life  Greek  became  his  chief  language.  The  Church 
at  Ephesus  founded  by  Paul,  was  in  a  luxurious  Eastern  city,  the  real 
capital  of  a  province  of  500  towns.  Chrysostom  says  :  "All  the  sects  of 
Grecian  philosophy  cultivated  their  science  at  Ephesus. ' '  '  Jews,  Jewish 
Christians,  Ebionites,  Gnostics,  Ophites,  were  there  early  in  the  second 
century,  and  must  have  had  their  germs  there  in  the  first  century.  The 
wealth  and  culture  of  the  West  (Egypt,  Rome  and  Greece)  met  those 
of  like  position  from  the  I]ast  in  this  center.  Then  it  was  the  home  of 
Diana  and  her  worship.  Business  and  pleasure  brought  men  from  afar 
to  this  commercial  emporium  of  Asia  Minor,  and  they  could  not  be  un- 
affected by  the  popular  enthusiasm  with  which  the  native  Ephesians 
cherished  the  cultus  of  Diana.  See  Acts  19  : 1,  23,  24.  This  life  must 
also  have  been  tinged,  if  not  strongly  influenced,  by  the  Grecian  philoso- 
phy of  that  day,  from  which  the  Christians  of  Ej)hesus  could  not  be 


fellow  disciples  and  bishops  urgently  pressed  him,  he  said,  "  Fast  with  me  for  three  dajs 
from  to-day,  and  let  ns  tell  one  another  anj'  revelation  which  may  be  made  to  us,  either  for  cr 
against  [writing?]."  On  the  same  night  it  was  revealed  to  Andrew,  one  of  the  apostles,  tliat 
John  should  relate  all  in  his  own  name,  and  that  all  should  review  [his  writing].  Clement  in 
Eusebius  adds  :  "John  last  [of  the  Evangelists]  when  he  saw  that  the  outward  facts  had  been 
set  forth  in  the  [existing]  Gospels,  impelled  by  his  friends,  and  divinely  moved  by  the  Spirit, 
made  a  spiritual  Gospel."     Eusebius,  Hist.  Eccl.,  6:14. 

1  Some  hold  that  the  entire  chapter,  21,  is  ah  appendix.  So  Weiss,  who  holds  that  it  was 
added  by  another  hand  after  the  death  of  the  apostle,  yet  certainly  before  its  publication,  since 
the  Gospel  never  appears  without  this  chapter.     Manual  of  New  Test.,  Vol.  II.,  p.  375,  note. 

2  See  Roberts,  Greek,  the  Language  of  Christ,  ISSS,  and  compare  Neubauer,  Dialects  Spoken 
in  Palestine  in  the  Time  of  Christ ;  Studja  Biblia,  1885,  and  Stapfer,  Palestine  in  Time  of 
Christ,  pp.  132,  133. 

3  Homil.  I. 


INTRODUCTION.  17 


entirely  free.  Ephesian  society  was  full  of  speculations  concerning  the 
origin  of  being,  the  logos,  and  the  knowledge  of  God.  This  may 
have  suggested  to  the  apostle  to  open  his  work  with  an  authoritative 
declaration  respecting  the  origin  of  the  true  Logos,  and  of  being.  •  These 
fiicts  show  that  many  of  the  theories  of  the  newer  criticism  are  built 
upon  half  truths,  but  without  a  due  consideration  of  the  other  half,  and 
hence  are  liable  to  lead  to  erroneous  conclusions.  The  region  and  envi- 
ronment in  which  this  Gospel  had  its  origin,  gave  a  breadth,  depth 
and  height  to  the  thought,  not  found  in  any  other  Gospel. '^  It  springs 
from  a  mind  and  heart  that  loved  the  hills,  valle3'S,  seas,  rivers  and 
homes  of  Palestine,  and  yet  knew  the  philosophy,  business,  pleasure, 
and  thought  of  East  and  West  centering  in  the  opulent  Ephesian  capital. 
It  breathes  the  aroma  of  the  Holy  Land  over  the  swirl  of  pleasure  and 
sordid  acuteness  of  the  wide  world  of  trade  and  commerce.  It  is  pecu- 
liarly the  spiritual  Gospel  for  all  ages,  for  all  degrees  of  culture  and  for 
all  conditions  and  races  of  men. 

YI.  Characteristics  of  the  Gospel. — It  follows  from  the  author's 
explicit  statement  of  his  purpose  in  writing,  that  he  would  not  attempt 
to  write  a  complete  nor  a  general  biography  of  the  life  and  work  of 
Jesus,  much  less  a  history  of  the  rise  of  Christianity,  Nor,  on  the 
other  hand,  would  his  chief  aim  be  to  supplement  the  narratives  in  the 
synoptic  Gospels,  much  less  to  correct  them.  Nor,  again,  would  his 
object  primarily  be  to  refute  the  errors  of  Gnosticism,  or  of  other  here- 
sies that  were  prevalent  at  the  time.  His  purpose  was  not  apologetic, 
nor  negative,  but  positive  ;  to  persuade  his  readers  "that  Jesus  is  the 
Christ,  the  Son  of  God  ;  "  and  that  believing  they  might  have  life  in  his 
name.  To  do  this  he  might  select  some  facts  and  teachings  not  in  the 
earlier  Gospels,  and  so  seem  partially  to  supplement  their  narratives. 
He  would  naturally  set  forth  the  truth  and  so  far  refute  errors  and 
heresies  of  all  sorts.  Through  spiritual  teaching  into  spiritual  life,  was 
the  heavenly  path  which  the  inspired  apostle  would  point  out  to  his 
readers. 

He  therefore  begins  with  a  positive  declaration  of  the  eternal  Logos, 
the  light,  life,  and  Creator  of  all  things,  who  was  God,  and  became 


1  "  It  follows  that  the  whole  external  form  in  which  the  Gospel  is  clothed  was  Ephesian,  and 
necessarilj'  Ephesian,  because  it  wasJohannine  ;  but  that  the  whole  inner  reality  of  the  truth 
which  was  expressed  in  this  form  was  the  Gospel  of  Jesus  Christ,  brought  home  to  the  apostle's 
mind,  as  he  himself  claims  in  his  record  of  the  promise,  by  the  special  guidance  into  all  truth, 
and  the  vivifying  of  faculty  to  recall  the  te:iching  of  Christ  himself,  which  is  the  work  of  the 
Holy  Ghost."     Watkins,  Bampton  Lectures,  1800,  p.  440. 

2  "The  Gospel  is  not  Jewish,  not  Hellenic,  not  Philonian,  not  Alexandrian,  nut  Pauline,  not 
Gnostic,  not  Muntanist  ;  but  it  is  all  these,  and  more  than  these."  Bampton  Lectures,  1890, 
p.  443. 


18  INTRODUCTION. 


flesh,  who  was  Jesus  the  Christ.  Then  follows  a  narrative  of  his  mani- 
festation to  the  Jews,  being  pointed  out  by  John  the  Baptist,  from 
whom  he  accepts  and  teaches  disciples,  manifesting  his  glory  by  a  mira- 
cle at  Cana.  He  returns  to  Jerusalem,  cleanses  the  temple,  teaches  the 
new  life  to  Nicodemus,  and  a  spiritual  worship  to  the  Samaritan  woman 
at  Jacob's  well,  and  heals  the  nobleman's  son  at  Cana.  He  again 
retires  to  Jerusalem,  heals  the  cripple  at  Bethesda,  comes  in  conflict  with 
the  Jews,  goes  again  into  Galilee,  feeds  5000,  and  in  Capernaum  de- 
clares himself  the  bread  of  life.  Again  he  suddenl}'^  appears  in  Jerusa- 
lem at  the  feast  of  tabernacles,  contends  with  the  Jews  for  their  unbelief, 
declaring  himself  the  light  of  the  world  ;  restores  sight  to  a  man  born 
blind,  and  announces  himself  as  the  good  Shepherd.  Again  he  disappears, 
to  appear  at  Jerusalem  at  the  feast  of  Dedication,  -when  from  the  bitter 
opposition  of  the  Jews  he  retires  beyond  Jordan.  From  thence  he  comes 
to  Bethany  to  raise  Lazarus,  then  to  retire  again  to  the  wilderness  near 
Ephraim,  from  whence  he  reappears  at  Bethany,  is  anointed  by  Mary, 
makes  his  entry  into  Jerusalem,  teaches  in  the  temple,  keeps  the  last 
passover  with  his  disciples,  points  out  the  betrayer,  comforts  his  chosen 
disciples,  utters  his  intercessory  prayer,  is  seized  in  the  garden,  tried  bj'^ 
the  Jews  and  by  Pilate,  condemned,  crucified,  hastily  embalmed  by 
Joseph  and  Nicodemus,  laid  in  the  tomb,  and  rises  on  the  first  day  of 
the  week,  appearing  to  Mary  ^Magdalene,  the  eleven,  and  finally  by  the 
Sea  of  Galilee.  These  things  are  not  only  so  presented  as  to  show  that 
Jesus  is  the  Christ,  the  Son  of  God,  but  the  facts  themselves  are  selected 
because  they  are  suited  to  confirm  the  faith  of  disciples.  They  clearly 
show  that  Jesus  claimed  divine  authority,  origin,  and  power,  and  a 
divine  nature. 

1.  While  this  great  fact  may  not  be  peculiar  to  the  Gospel  of  John, 
the  mode  of  presenting  it  is  peculiar,  and  characteristic  of  his  writings. 

2.  The  prominence  given  to  the  Jewish  nation  as  Christ's  own  people 
and  to  the  Messianic  hope  is  pecuHar.  1  :  11,  45,  49,  51  ;  5  :  46  ;  7  :  26, 
27;  3:14,  17;  12:37. 

3.  The  last  personal  discourses  with  disciples  are  also  peculiar  to  John 
13  to  17.  In  Matthew  there  are  discourses  to  a  select  four,  but  they 
relate  to  the  destruction  of  Jerusalem  and  the  last  Judgment.  In  John 
the  discourses  relate  to  spiritual  conditions  of,  and  comfort  for  the  disci- 
ples, with  a  distinct  promise  of  the  Holy  Spirit,  and  of  the  help  he  will 
be  to  them.     The  intercessory  praj^er  is  also  peculiar  to  John. 

4.  This  Gospel  is  further  peculiar  in  revealing  more  fully  the  inner 
spiritual  life  of  the  Jesus,  whose  outward  life  is  presented  in  the  earlier 
Gospels.  In  these  reports  we  may  be  certain  that  the  Gospel  gives  not 
merely  the  substance,  but  also  the  form,  and  mainly  if  not  entirely  the 


INTRODUCTION.  19 


phraseology  of  the  Lord  himself. »  The  tinge  of  individuality  ot  the 
Gospel  writer,  which  some  find  even  in  these  discourses,  may  be  due  to 
reporting  in  Greek  what  our  Lord  may  have  spoken  in  Aramaic. 

5  The  Gospel  is  peculiar  in  beginning  with  a  record  of  things  that 
were  before  the  beginning  of  human  history.  Those  who  deny  the 
supernatural,  call  this  philosophy,  not  history,  and  thus  seek  to  show 
that  the  Gospel  is  not  real  history,  but  an  adaptation  of  what  was  real, 
to  the  writer's  philosophy  (so  Keim).  Godet,  however,  has  shown  that 
Sallust  be-ins  his  biography  of  Cataline  with  a  philosophical  mtroduc- 
tion  Yet  no  one  on  that  account  regards  his  history  as  romance. 
Hence  if  it  were  strictly  true  that  John  began  his  Gospel  in  a  similar 
way,  no  sound  literary  criticism  could  pronounce  it  other  than  history  on 

that  account.  *  v  •  r 

VI  Relation  to  the  Three  Synoptic  Gospels.— A  bnet  state- 
ment only  of  the  divergences  of  John's  Gospel  from  the  other  three, 
and  of  the  coincidences,  can  here  be  given.  -,     i  •    i 

The  divergences:  1.  The  three  Gospels  tell  of  genealogies,  the  birth 
humanity,  miracles  and  Galih^an  teaching  of  Jesus.  John's  Gospel 
brin-s  before  us  a  series  of  divine  manifestations,  transferring  us  into 
new'scenes,  and  into  a  remarkably  spiritual  atmosphere,  yet  one  filled 
with  the  storms  of  mighty  conflicts  between  the  forces  of  darkness  and 
the  Author  of  light.  There  are  indeed  many  incidents  indicative  ot 
such  conflicts  in  the  three  Gospels,  but  they  are  less  sharply  marked 
than  in  the  Gospel  of  John.^  ^     .  .  n    -    n  v^ 

2  In  the  three  earlier  Gospels  the  scene  of  labor  is  chiefly  in  Galilee 
or  Persea ;  in  this  Gospel  it  is  chiefly  in  Judjea  and  Samaria.  The 
work  in  Galilee  is  apparently  incidental  or  occasjonal^ln^ John  the 

T^  tebk^^h^gdifferences  in  the  vocabulary  of  the  narrative  and  ^^  «;«  J^P^f  ^."^  ^;«- 
courses  of  Jesus  compiled  by  Prof.  Reynolds,  in   Pulpit  Commentary,  p.  CXXIH  and  s,m.  a 
tables  of  the  vocabulary  of  the  several  Evangelists  which  I  have  compUed,  while  they  do  not 
prove  that  the  discourses  are  entirely  a  literal  Greek  translation  of  the  very  words  of  our  Lo  d 
are  strong  evidences  in  favor  of  that  view.     Dr.  Reynolds  has  a  list  of  U.   words  and  9  phrase 
used  in  L  reported  discourses  of  ourLord.but  nowhere  else  in  the  Gospel,  although  38  of  the.e 
words  are  in  the  synoptic  record  of  the  Lord's  words.     He  has  a  list  of  500  other  -rds  used  .„ 
this  Gospel   narrative  and   as  words  of  others,  but  not  in  the  Lord's  f-"--"   JJ  '^>^;,« 
Crimm-s  Lexicon  has  a  list  of  \X^  Greek  words  peculiar  lo  John,  t.  e.,  not  used  by  other  N.  T^ 
t™.     It  notes  114  of  the  l:«  words  as  peculiar  to  the  Gospel  of  John,  an  incidental  support 

"fcH^icism^Jf^The  dogmatic  literary  school  supposes  that  there  is  «"  ^-^f  ^^^^«^  ^^-7^ 
between  the  history  of  the  life  of  Jesus  as  given  in   the  ^''^--''^  «7;^;;^t2'n  .h 
Gospel      Some  (Meyer,  Weiss  and  others)  suppose  John  intended  to  correct  the  details  in  the 
ll'accoTnts,  and  present  a  more  accurate  portrait  of  Jesus,  and  a  more  exact  report  of  his 

'^wlrds  of  three-twentieths  of  the  total  contents  of  the  Four  ^^^^^^^^^^^ 
or  over  three-fifth,  of  the  matter  in  John's  Gospel  are  not  in  common  with  any  one  of  the  other 
three  Gospels, 


20  INTRODUCTION. 


conflict  with  the  Jewish  authorities  at  Jerusalem  is  narrated  with  special 
mention  of  the  Jewish  feasts.  From  Galilee  and  Capernaum  Jesus 
comes  to  Jerusalem  to  the  passover,  2:13,  23 ;  goes  into  Judaea,  3  :  22 ; 
teaches  in  Samaria,  4  :  45  ;  returns  from  Galilee  to  Jerusalem  to  another 
feast,  5:1;  is  in  Galilee  for  fear  of  the  Jews,  7:1;  but  again  appears 
and  teaches  in  Jerusalem  during  the  feast  of  tabernacles,  7  :  14 ;  dis- 
appears, to  be  found  a  few  months  later  at  the  temple  again  during  the 
feast  of  dedication,  10  :  22  ;  soon  withdraws  beyond  Jordan,  10  :  40  ;  to 
return  to  Bethany,  11  :  17,  18  ;  again  withdraws  to  a  wilderness,  to  re- 
appear again  at  Jerusalem  at  the  last  passover,  11  :55  ;  12  : 1.  In  all 
these  differences  in  this  history  there  is,  however,  a  hint  of  the  other 
scenes  and  labors  mentioned  by  the  three  synoptics. 

3.  The  length  of  our  Lord's  ministry.  Though  this  at  the  longest  is 
so  short  as  to  be  "one  of  the  historical  puzzles  of  hum  an  literature,"  its 
period  is  lengthened  to  2j  or  3?  years,  in  John's  Gospel.  Yet  how 
short  is  this  in  comparison  with  the  labors  of  Moses,  David,  or  Paul,  or 
with  the  period  of  instruction  of  Socrates,  or  the  career  of  Confucius  or 
Mohammed ! 

4.  The  lack, of  parables  in  John's  Gospel  also  presents  a  marked  dif- 
ference from  the  Gospels  by  Matthew  and  Luke.  Of  parables  properly 
so  called,  none  appear  in  John.  The  nearest  approximation  to  this 
form  of  teaching  appears  in  the  figures  of  the  shepherd  and  sheepfold, 
10  : 1-16,  and  of  the  vine  and  the  branches,  15  : 1-7.  Among  other 
marked  omissions  in  John  are  :  the  birth  and  ministry  of  John  ;  birth 
and  boyhood  of  Jesus,  the  temptation,  the  greater  part  of  the  Galilaean 
ministry,  including  the  sermon  on  the  mount,  and  the  transfiguration  ; 
the  temple  teaching  during  passion  week,  the  institution  of  the  Lord's 
Supper  and  of  Baptism,  the  agony  in  the  garden  and  the  ascension. 

5.  The  key-note  of  John's  Gospel  is  Jesus  the  Christ,  the  Son  of  God. 
It  also  clearly  recognizes  him  as  the  Son  of  man,  but  the  truth  that 
rings  out  clear  and  strong  above  all  others  from  the  beginning  to  the 
end  of  the  Gospel  is,  Jesus  the  Christ,  the  Son  of  God.  The  diver- 
gencies in  no  case  exclude  the  other  accounts,  and  it  is  fair  to  assume 
that,  if  we  knew  all  the  details,  the  apparent  differences  would  disappear. 

The  coincidences  between  John's  and  the  three  synoptic  Gospels  are 
likewise  stronglj'^  marked  : 

1.  Although  the  three  earlier  Gospels  do  not  describe  the  Judaean 
ministry,  there  are  frequent  allusions  to  it.  See  Mark  23  :  37,  and  Luke 
13  :  34  ;  Luke  10  :  38-42  ;  Matt.  12:2  shows  the  opposition  of  the  Jews. 
Compare  also  Matt.  26  :  34,  61  ;  27  :  40  ;  Mark  14  :  58  ;  15  :  29,  etc. 
The  Galilaean  ministry  is  clearly  recognized  by  John,  Chap.  6  and  7:1. 

2.  The  earlier  Gospels  and  John  agree  in  noting  Nazareth  as  the  boy- 


INTRODUCTION.  21 


hood  home  of  Jesus,  Capernaum  as  a  later  residence,  John  the  Baptist 
as  his  forerunner,  and  that  the  Baptist  introduced  Jesus  to  the  people. 

3.  The  three  Gospels  and  John  further  agree  in  great  facts  in  the 
life  of  Jesus  :  as,  1,  feeding  the  5000  ;  2,  walking  on  the  sea  ;  3,  anoint- 
ing at  Bethany  ;  4,  triumphal  entry  into  Jerusalem  ;  5,  the  last  supper  ; 
6,  the  betrayal  of  Judas ;  7,  denial  by  Peter ;  8,  a  Jewish  and  Roman 
trial;  9,  crucifixion;  10,  burial;  11,  resurrection;  12,  appearance  after 
his  resurrection,  and  finally,  13,  in  making  the  person  and  work  of  Jesus 
the  very  centre  of  all  their  teaching. 

There  are  numerous  unlooked-for  coincidences,  as  the  imprisonment 
of  the  Baptist,  compare  John  3:24  with  Matt.  4:12,  Mark  1  :  14, 
Luke  7  :  19  ;  the  remark  of  Judas  about  the  value  of  the  ointment,  John 
12:5,  Mark  12:5;  the  similarity  of  imagery;  the  bride  and  groom, 
John  3  :  29,  Matt.  9  :  15  ;  the  harvest,  John  4  :  35,  Matt.  9  :  37  ;  the 
vine,  John  15:1;  Matt.  21  :  33.  More  than  lOO  similar  coincidences  in 
phrase,  figure,  and  expression  have  been  noted. 

Finally,  respecting  the  divergences  and  coincidences  it  should  be 
observed  :  1 .  That  the  Gospels  are  each  and  all  very  fragmentary.  Al- 
together they  do  not  preserve  more  than  a  small  fraction  of  the  life,  acts, 
and  teachings  of  Jesus.  See  John  20  :  30  ;  21  :  25.  No  one  of  the  Gos- 
pels professes  to  be  a  complete  history  of  Jesus  and  his  work.  Even 
Luke  only  proposes  to  write  that  Theophilus  might  know  the  certainty 
concerning  the  things  wherein  he  was  instructed,  Luke  1  : 4,  Revised 
Version.  The  writing  of  each  evangelist  was  necessarily  fragmentary. 
Besides,  brevity  would  best  serve  the  purpose  he  had  in  writing. 

2.  Each  selected  from  a  large  mass  of  material  what  would  best  serve 
the  specific  object  for  which  he  wrote.  This  would  lead  us  to  expect 
different  incidents,  and  that  where  they  choose  the  same  facts  and  teach- 
ings, each  writer  would  present  them  in  accordance  with  his  plan,  and 
therefore  with  a  variety  in  details  similar  to  that  in  which  we  find  that 
persons  of  diff'erent  temperament  and  powers  of  observation  and  descrip- 
tion will  now  narrate  the  same  event. 

3.  The  three  earlier  Gospels  breathe  the  air  and  have  the  flavor  of  the 
Holy  Land  while  it  was  the  pride  of  the  Jewish  nation,  and  before  their 
capital  and  temple  were  destroj^ed.  Matthew  formed  his  Gospel  while 
residing  in  tliat  land  of  promise  and  of  glory  to  every  Jew.  Mark  and  Luke 
may  have  written  during  a  temporary  sojourn  beyond  the  limits  of  Pales- 
tine, but  their  Gospels  are  essentially  of  the  Palestinian  type  and  aroma. 
While  Matthew  wrote  f  )r  Jewish,  Mark  for  Roman,  and  Luke  for  Greek 
Christians,  each  Gospel  alike  shows  its  origin  in  the  Holy  Land.  On 
the  other  hand,  John's  Gospel,  though  showing  that  the  writer 
familiarly  knew  Palestine  and  Jewish  life,  and  was  an  eye-witness  of 


22  INTRODUCTION. 


what  he  related,  also  shows  that  he  was  in  a  new  and  different  atmos- 
phere. Jerusalem  and  the  temple  were  destroyed,  the  Jews  were 
scattered,  and  the  writer  now  lives  and  moves  in  the  busy  commercial 
capital  of  Asia  Minor.  He  was  in  the  swirl  of  the  confluence  of  Eastern 
and  Western  civilizations  ;  he  looked  not  on  the  little  sea  of  Glalilee,  but 
upon  the  broad  Mediterranean,  and  the  shipping,  trafiic,  and  commerce 
of  the  wide  world. 

4.  Again,  only  JMatthew's  and  John's  Grospels  are  from  ej'e-witnesses. 
The  minuteness  of  their  details  often  indicate  this.  Even  John,  though 
perhaps  for  30  years  in  Ephesus,  reveals  his  early  Palestinian  training.  * 
He  notes  the  near  relationship  between  Annas  and  Caiaphas,  18:13, 
the  relations  of  the  Jews  to  the  Samaritans,  4:9;  8  :  48,  the  practice 
concerning  circumcision,  7  :  22,  and  the  limited  power  of  the  Sanhedrin, 
18 :  31.  These  and  other  things  indicate  his  personal  knowledge. 
Similar  instances  might  be  cited  of  a  Hke  knowledge  in  Matthew. 

5.  Finally,  John's  Gospel  presents  the  character  and  work  of  Jesus 
the  Christ  in  a  deep,  grand  perspective.  The  other  Gospels  were  writ- 
ten comparatively  soon  after  the  events  they  narrate  ;  hence  theirs  is  a 
near  view.  To  them,  the  dominant  view  of  Jesus  was  that  of  the 
Jewish  Messiah,  the  Son  of  man,  the  wonder-worker,  divine  indeed, 
and  Saviour,  though  they  still  dwelt  largely  upon  his  humanity,  his 
personal  companionship,  teaching,  and  works.  Believers  even,  were 
scarcely  yet  able  to  grasp  the  wonderful  magnitude  of  his  character,  the 
immense  fullness  and  majesty  of  the  Son  of  God.  It  required  time 
for  the  magnitude  of  this  thought  fairly  to  enter  the  mind  even  of 
believers.  As  one  who  stands  close  to  Mont  Blanc  fails  truly  to  perceive 
either  the  bulk  or  the  height  of  the  vast  mountain,  but  when  he  crosses 
the  valley  and  stands  miles  away  upon  the  height  near  the  pass  of  Col 
de  Balme,  the  hugeness  and  majestic  altitude  of  the  mountain  are  seen, 
so  from  the  perspective  of  more  than  half  a  century,  the  majesty  of 
Jesus'  character  as  the  Son  of  God  is  seen  and  portrayed  in  John's 
Gospel.  For  it  is  needless  to  remind  the  student  that  while  the  three 
synoptic  Gospels  were  written  within  twenty  to  thirty  years  from  the 
period  of  Christ's  ministry,  John's  Gospel  was  not  published  until  sixty 
to  sixty-five  j^ears  from  that  period,  when  there  had  been  time  for  Chris- 
tian disciples  to  perceive  something  of  the  fullness  of  meaning  in  the 
fact  that  Jesus  was  not  only  the  Christ,  the  accepted  Jewish  Messiah, 
but  also  the  divine  Logos,  the  eternal  Son  of  God. 

VII.   The  Gospel  and  Other  Writings  of  John. — Besides  the 


1  For  example,  Weiss  says  :  "As  a  native  of  Palestine  he  [.John]  invariably  reckons  according 
to  Jewish  time,  which  alone  answers  to  all  his  dates."     Manual  of  Intro.  N.  T.,  Vol.  II.,  p.  359. 


INTRODUCTION.  23 


Fourth  Gospel,  the  Book  of  Revelation  and  three  Epistles  were  written 
by  John.  From  the  resemblances  and  differences  in  these  books,  some 
literary  critics  have  attempted  to  show  that  the  Gospel  and  the  other 
books  ascribed  to  John  could  not  have  been  written  by  the  same  person. 
Other  equally  astute  literary  critics  have  satisfactorily  proved  that  the 
internal  probabilities  are  strongly  in  favor  of  a  unity  of  authorship.' 
The  book  of  Revelation  has  been  called  the  link  doctrinally  between 
the  synoptics  and  John's  Gospel. '^  The  main  idea  of  Revelation  and 
the  Gospel  is  not  only  the  same,  but  the  central  figure  in  each  is  Christ, 
his  conflict,  victory,  and  final  judgment  upon  the  world.  The  differences 
in  the  books  are  chiefly  due  to  the  different  time,  circumstances,  and 
object  in  the  writing.  The  Epistles  of  John  are  at  once  a  comment  on 
and  an  application  of  the  Gospel. 

The  apostolic  authority  of  the  book  of  Revelation  and  of  the  three 
Epistles  of  John  is  strong  confirmatory  evidence  that  John  wrote  the 
Gospel  bearing  his  name,  and  this  combined  with  the  unrefuted  external 
and  internal  evidence  for  the  Gospel  itself,  make  an  accumulation  of 
testimony  that  is  irrefragable. 

VIII.  The  Text. — The  chief  sources  of  the  text  of  the  Gospel  of 
John,  as  of  the  other  Gospels,  are:  1.  Manuscripts;  2.  Versions;  3. 
The  quotations  and  writings  of  the  Fathers.  For  a  detailed  account  of 
these  sources  the  student  is  referred  to  my  Commentary  on  Matthew, 
pp.  9-16.  The  only  material  portions  that  need  be  discussed  here  are 
7  :  53  to  8  :  11,  and  chapter  21.  In  respect  to  7  :  53-8  :  11,  it  should  be 
said  that  the  topic  has  aided  in  raising  questions  of  its  authenticity.^ 

1  The  arguments  are  generally  based  upon  :  1.  The  grammatical  and  lexical  resemblances 
and  differences  ;  2.  The  structure  of  the  books  ;  3.  The  doctrinal  resemblances  and  differ- 
eiices.  For  example  :  Under  the  grammatical  and  lexical  resemblances  between  John's  Gospel 
and  the  book  of  Revelation  is  noted  the  testimony  or  witness  (Greek  fiapTvpia  and  fiap- 
Tvpeu)  for  Christ :  a  key  term.  The  verb  occurs  thirty-seven  times  in  the  Gospel,  twelve  times 
in  the  Epistles,  and  the  noun  twenty  times  in  the  Gospel  and  Epistles.  So  (Nf/cdv)  over- 
coming evil,  is  in  John  16:33,  and  six  times  in  the  Epistles  in  that  sense,  and  seventeen 
times  in  the  Revelation.  There  are  phrases  that  are  peculiar  to  all  the  writings  of  John,  as 
TTjpelv  t6v  X6yov,  For  a  list  of  words  peculiar  to  John  (133),  the  student  is  referred  to  the 
appendix  to  Thayer's  Grimm's  Greek  Lexicon.  The  structure  of  the  Gospel  and  uf  Revelation  is 
similar  in  the  plan,  grouping,  and  representing  a  great  conflict  between  evil  and  good,  while 
in  theological  teaching  the  books  show  a  remarkable  harmony. 

2  Westcott,  Bible  Commentary,  p.  Ixxxiv.  As  an  incidental  linguistic  support  of  what  Bishop 
Westcott  suggests,  it  may  be  added  that  John  uses  thirty-six  Greek  words  used  in  the  synoptic 
Gospels  by  Matthew  only,  twenty-six  used  by  Mark  alone,  and  sixty-seven  used  by  Luke  alone. 
One  of  these  words  peculiar  to  Matthew  among  the  synoptics  (aoTi)  John  uses  thirteen  times, 
and  (pavepov^  used  in  the  synoptics  by  Mark  only,  is  found  in  John  nine  times. 

8  Augustine  says  :  "Some  of  little  faith,  or  rather  enemies  of  the  true  faith,  I  suppose  from  a 
fear  lest  their  wives  should  gain  impunity  from  sin,  removed  from  their  manuscripts  the  Lord's 


24  ^  INTRODUCTION. 


Several  modern  critics,  as  Stier  and  Ebrard,  regard  the  evidence  of 
Augustine  and  Nicon  sufficient  to  warrant  the  inference  that  the  passage 
was  omitted  from  the  text  for  the  reason  they  assign.  Others  dissent 
from  this  view.  The  diversity  of  thought,  from  the  Gospel  narrative 
that  precedes  and  follows  the  passage,  and  the  omission  of  it,  from  many 
ancient  manuscripts  that  have  come  down  to  us,  are  the  chief  arguments 
against  it,  as  a  part  of  the  original  text  of  John.  But  even  Alford 
supposes  that  the  passage  was  incorporated  by  John  into  his  narrative. 
The  matter  is  further  treated  in  the  comments  under  7  :  53.  The  text 
of  chapter  21  is  also  discussed  in  its  place. 

The  suggestion  of  some  literary  critics,  that  the  reported  discourses, 
or  portions  of  these,  are  ideal  compositions,  may  be  dismissed  with  the 
general  remark,  that  other  literary  critics  discover  in  the  same  discourses 
many  unusual  and  exceptionally  strong  evidences  of  style  and  phrase- 
ology that  differ  from  that  of  the  Gospel  narrator,  and  show  that  the 
discourses  are  actual  reports  of  the  thoughts  and  language  of  the 
speakers,  and  not  ideal  compositions  of  the  Gospel  writer.  Some  of 
these  indications  are  pointed  out  in  the  body  of  this  work. 

act  of  indulgence  to  the  adulteress."  Conj.  Achill.,  2  :6.  Jerome  in  his  Commentary  states  : 
"  In  the  Gospel  according  to  John,  many  manuscripts,  both  Greek  and  Latin,  contain  an  account 
of  an  adulteress  woman,"  atid  he  implies  that  in  his  judgment  the  narrative  belonged  to 
Scripture. 


PEOPLE'S  COMMENTAllY 


ON 


THE  GOSPEL  OF  JOHN. 


Chap.  I.  The  Preface.  The  opening  sentence  in  tliis  Gospel  transports 
us  into  a  pure  spiritual  atmosphere.  The  threefoUl  thought,  at  once  profound 
and  sublime,  reveals  to  us  the  amazing  mystery  of  the  existence  of  the  un- 
created Word.  There  is  a  beautiful  symmetry  in  the  form  of  tiie  three  prop- 
ositions, and  a  majesty  in  the  language  that  forcibly  reminds  us  of  the 
beginning  of  Genesis.  While  lunnan  history  must  begin  wiili  the  creation 
to  which  the  opening  words  carry  us,  tiie  words  which  fullow  suggest  an 
indefinite  earlier  time,  implying  eternity ;  and  in  all  that  limitless  period  the 
Word  was  existing  with  God.  When  the  great  creative  work  wa.s  begun,  the 
Word  was  the  power  and  the  life  through  whicii  everything  was  made.  Tiiis 
sublime  philosophical  statement  of  the  origin  of  the  Word  is  so  closely  inter- 
locked with  the  Gospel  narrative,  that  it  is  not  easy  to  mark  the  precise  point 
where  the  prologue  ends  and  the  Gospel  history  begins.* 

It  is  less  essential,  however,  to  fix  the  precise  limits  of  this  wonderful 
introduction  than  it  is  to  perceive  the  sublimity  and  divine  character  of  the 
truth  it  reveals.  While  Luke,  like  classic  historians,  wins  the  confidence  of 
his  readers  at  the  beginning  by  a  careful  statement  of  the  trustworthy  sources 
for  his  narrative,  John  with  singular  authority  declares  the  profound  divine 
origin  of  Christianity.  His  majestic  opening  words  bear  the  impress  of  the 
highest  form  of  absolute  truth. 

The  Word  Became  Flesh,    vs.  1-18. 

Jvvjf:A.    From  the  Beginning  to  26  a.  d. 

1.    In  the   beginning  was  the  Word]    "In  the  beginning"  is fre- 


CoMMON  Version. 

Chap.  T.— in  the  beginning  was  the  Word, 
and  the  Word  was    with   God,  and  the 
Word  was  God. 


Revised  Version. 


1  XN  the  beginning  was  the  Word,  and  the 
J.     Word  was  with  God,  and  the   Word 


*  This  difficulty  is  shown  by  the  various  views  in  respect  to  the  proper  division  of  the  subjects. 
For  example  :  Reuss  ends  the  prologue  with  verse  5 ;  Luecke  begins  the  historical  appearance  of 
the  Word  with  v.  6  ;  others  extend  the  prologue  to  v.  19;  some  of  these  divide  it  into  three 
cycles  fLuthardt,  Hengstenberg),  or  three  sections  (Olshausen,  Lange,  Godet) ;  others  into  two 
parts  (Westcott).  Some  set  v.  1  by  itself,  and  end  the  second  part  of  the  prologue  with  v.  18. 
Lange  ends  the  three  Bectiona  with  vs.  5,  13,  and  18,  respectively ;  but  Godet  ends  them  with  vb. 

4,  11,  and  18. 

86 


26 


COMMENTARY  ON  THE  GOSPEL  OF  JOHN. 


[John  1  :  2. 


qnently  used  in  the  relative,  but  sometimes  as  here,  in  the  absolute  sense :  the 
beginning  of  all  things.  The  context  forbids  applying  it  to  the  beginning  of 
the  Gospel,  or  to  any  relative  period,  short  of  the  absolute  beginning,  or  crea- 
tion of  all  things.  That  the  Word  was  pre-existent  for  an  indefinite  period 
prior  10  creation,  or  from  eternity,  is  not  distinctly  asserted,  but  it  is  fairly 
implied.  For  the  verb  "was"  is  in  wide  contrast  with  "was  made"  of  v.  3, 
and  with  "  became"  or  more  precisely  "  came  into  being"  of  v.  14.  He  was 
the  existing  One  througii  whom  all  things  came  into  being.  The  writer  in 
Genesis  starts  with  creation  to  give  a  brief  history  of  the  creation  of  this  earth, 
of  the  solar  system,  and  of  man.  John  begins  at  the  creation  to  push  our 
thought  back  into  an  indefinite  earlier  period  before  creation,  before  chaos, 
and  to  tell  us  of  a  personal,  uncreated  self-existing  Being  who  created  all 
things. 

the  Word  was  with  God]  The  Greek  for  "  the  Word,"  6  Uyog, 
may  mean  either  the  word,  or  the  reason.  But  there  is  no  such  ambiguity 
in  the  Hebrew  term  ^"^P'*?,  memra,  with  which  John  must  have  been 
familiar.  The  Greek  word  occurs  in  this  absolute  sense  only  here  and  in  v. 
14  and  not  elsewhere  in  the  New  Testament.  The  "  word  of  the  Lord  "  is  a 
frequent  phrase  in  the  Old  Testament  and  in  the  ancient  Targums,  as  descrip- 
tive of  the  creative  divine  will,  but  not  strictly  personified,  as  Meyer  supposes. 
See  Deut.  5  :  5  ;  34  :  5  ;  Ps.  33  :  6  ;  107  :  20 ;  Is'a.  55  :  10,  11.  The' Greek  term 
is  used  by  Philo  and  the  Alexandrian  writers,  yet  John  applied  it  not  in 
Philo's  sense  but  more  nearly  in  the  Hebraic  sense,  as  the  manifestation  of 
God  to  man.  God  makes  himself  known  to  the  world  through  the  AVord,  as 
the  Revealer  and  Redeemer  of  mankind.  The  Word  was  not  alone  in  the 
beginning  :  he  was  with  God.  This  is  intended  to  convey  a  higher  idea  than 
being  beside,  or  in  the  same  sphere  with  him  ;  it  means  that  the  Word  was  in 
personal  equality  with  God.     See  John  5  :  18  ;  10  :  33 ;  1  John  1  :  3. 

the  Word  was  God]  The  three  statements  concerning  the  Word  are 
three  successive  upward  steps  :  this  is  the  climax.  The  Word  was  God  before 
lie  became  flesh.  He  not. merely  had  a  godlike  nature,  but  he  was  God. 
The  creative  acts  which  he  did   required  power  which  God  alone  possesses. 

2.  in  the  beginning  with  God]  "The  same"  means  this  "Word" 
that  "  was  God."  He  was  not  separate  and  apart  from  God,  but  with  God 
"  in  the  beginning."  As  far  back  into  the  past  as  human  thought  can  go,  the 
Word  was  with  God.  The  words  imply  a  mysterious  distinction  in  being, 
but  that  is  combined  with  an  equally  mysterious  unity  of  essence,  each  and 
all  being  God.  It  is  not  quite  accurate  to  say  there  are  two  or  three  persons: 
for  these  distinctions  are  not  as  if  there  were  two  or  three  Gods;  there  is  one 
God.  The  Father,  the  Son,  and  the  Holy  Ghost  form  one  being.  They  were 
distinguished  at  Christ's  baptism.  Matt.  3  :  16,  17.  In  one  sense  they  are  a 
Trinity,  three;  in  another  and  different  sense  they  are  One.  1  Cor.  8:4. 
They  are  one  in  respect  to  their  divine  essence  and  being ;  while  they  are 
three  in  respect  to  their  mutual  and  necessary  relations  to  each  other,  and  to 


Common  Vebsion. 
2  The  same  was  in  the  begiuning  with  God. 


Bevised  Teesion. 
2  was  God.     The  same  was  in  the  begiuuing 


John  1  :  3-5.] 


THE  WORD  BECAME  FLESH 


27 


man  redeemed  and  sanctified.  The  word  "person"  therefore,  as  applied  to 
God  and  the  (lodhead,  is  not  to  be  understood  in  the  ordinary  sense  in  which 
it  is  applied  to  distinguish  human  beings.  We  accept  this  as  a  profound 
mystery  of  Godliness.  The  human  mind  can  ai)prehend  God,  but  it  cannot 
comprehend  him,  nor  the  mysterious  essence  or  modes  of  his  existence. 

3.  All  things  were  made  by  him]  This  Word  who  was  in  the 
beginning,  was  with  God,  and  was  God,  is  now  declared  to  be  the  active  and 
actual  Creator  of  all  things.  "All  things,"  not  "all  the  things"  as  if  some 
particular  ones  were  meant,  but  absolutely  "all  things,"  were  made,  that  is 
came  into  being,  "by"  or  "  through  "  the  Word.  This  is  a  proof  that  he  was 
possessed  of  divine  essence,  God  with  God  ;  thus  Gen.  1  :  1  harmonizes  with 
John  1:1.  So  absolutely  was  he  the  Creator  of  all  things,  that  in  the  next 
clause,  it  is  further  declared,  "  without  liim  was  not  anything  made  that  was 
made,"  or  literally,  "  without  him  was  made  not  one  thing  which  hath  been 
made."  Compare  the  similar  language  of  Paul :  "  he  is  before  all  things,  and 
in  him  all  things  consist,"  Col.  1  :  17.     Revised  Version. 

4.  In  him  was  life]  A  fiict  that  clearly  appears,  since  through  him 
all  things  were  created,  that  is,  brought  into  being  or  life.  He  was  absolute 
life.  The  reading,  resulting  from  a  different  textual  pointing,  "  That  which 
hath  been  made  was  life  in  him,"  which  appears  in  the  margin  of  the  Revised 
Version,  is  of  great  antiquity,  being  found  in  the  early  Christian  writings. 
Chrysostom  distinctly  ascribes  the  marginal  pointing  to  heretical  writers.  If 
John  had  intended  to  connect  the  last  clause  of  v.  3  with  this  in  v.  4,  we  would 
have  expected  him  to  say,  "  That  which  hath  been  made  had  life  in  him  ; " 
that  is  "^w/}v  slx^v,'"  not  "  (w/)  /;i',"  since  the  former  is  a  familiar  expression 
with  John.  The  modern  pointing  in  the  text  continues  the  thought;  pro- 
gressing now  and  declaring  the  result  of  the  statements,  the  W^ord  was  life, 
and  hence  was  light. 

the  life  was  the  light  of  men]  Having  created  life  the  Word  must 
be  life,  and  not  only  life  but  light.  In  all  the  ages  from  the  beginning  to  the 
coming  of  the  Word  in  the  flesh,  the  Word  was  "  the  life  of  every  life."  All 
sustenance  and  growth  in  creation  were  due  to  the  power  in  him.  That 
mysterious  life  which  the  Word  communicated  to  men,  became  in  them  their 
spiritual  light.  This  life  in  becoming  light  is  limited  to  men.  It  does  not 
apply  to  the  lower  animals.  Man  alone  was  made  in  the  image  of  God.  But 
on  the  other  hand  it  is  not  limited  to  the  Jews.  The  life  is  fitted  to  illumine 
all  men.  And  while  it  is  not  here  said  that  Jesiis  is  the  light,  but  that  the 
life  in  him  was  the  light  of  men,  John  records  later  that  Jesus  himself  twice 
distinctly  claims  :  "  I  am  the  light  of  the  world."     8  :  12  ;  9  :  5. 

5.  the  light  Shineth  in  darkness]     Again  John  seems  to  carry  the 


Common  Version. 

3  All  things  were  made  by  him  ;  and  without 
him  was  not  any  thing  made  that  was  made. 

4  In  him  was  life  ;  and  the  life  waa  the  light 
of  men. 

5  And   the  light  shineth  in  darkness;  and 
the  darkness  comprehended  it  nut. 


Revised  Veksion. 

3  with  God.     All  things  were  made  through 
him  ;  and  without  him    i  wiw  not  anything 

4  made   that   hath   been  mailf.      In  him  wii8 
.")  life  ;  and  the  life  was  the  light  of  men.     And 

the   light   shineth   in    the  darkness;    and 


*  Or,  was  not  anything  made.   Tliat  ivhich  hath  been  made-  was  life  in  him  ;  ami  the  life.  Jko, 
3 


28  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  1 : 6. 

reader  in  thought  to  the  sublime  declaration  in  Genesis,  "  and  darkness  was 
upon  the  face  of  the  deep."  ''And  God  said,  Let  there  be  light:  and  there 
was  light."  Gen.  1  :  2,  3.  That  he  intended  here  to  include  light  and  dark- 
ness in  the  highest  spiritual  sense  there  can  be  no  doubt.  Kor  is  it  likely 
that  the  verb  "  shinelh  "  is  to  be  limited  to  the  moment  of  the  incarnation, 
and  not  to  the  period  just  referred  to  by  the  writer.  It  is  used  as  an  historical 
present  to  signify  the  existing  condition  of  light  as  inherent  in  the  life  in  the 
Word.  John  is  stating  the  general  condition  of  the  "Word.  The  record  of 
his  entrance  into  the  world  does  not  come  until -v.  14,  or  certainly  not  until 
V.  10.  Hence  clearly  the  "shining"  describes  the  habitual  historical  action 
of  the  light. 

the  darkness  comprehended  it  not]    Or,  "apprehended  it  not"  as 

in  the  Revised  Version  ;  or  "  overcame  it  not "  as  the  margin  renders  it.  The 
latter  rendering  and  sense  were  proposed  by  Origen,  Chrysostom,  and  followed 
by  some  modern  interpreters,  as  Lange,  Weiss,  Westcott  and  Milligan.  This 
would  mean  that  the  darkness  did  not  succeed  in  extinguishing  the  light. 
That  is  a  truth.  The  textual  rendering  in  the  Revised  Version,  on  the  other 
hand,  means  that  the  darkness  did  not  receive,  or  allow  itself  to  be  penetrated 
by  the  light.  This  makes  the  darkness  act  on  the  defensive,  simply  resisting 
the  light ;  the  former  makes  it  act  on  the  offensive,  striving  to  overcome  and 
destroy  the  light.  Now  both  are  actually  true  in  the  spiritual  sphere.  Gram- 
matically either  rendering  is  tenable.  In  either  the  result  is  nearly  the  same ; 
light  and  darkness,  natural  and  spiritual,  exist  side  by  side  in  the  world.  The 
darkness  neither  overcomes,  nor  apprehends,  much  less  comprehends  the  light. 
6.  a  man  sent  from  God]  This  is  not  the  beginning  of  the  main  narra- 
tive, as  it  might  seem  to  be  at  first  sight,  nor  is  it  an  entirely  new  subject. 
The  witness  of  John  the  Baptist  to  Jesus  as  the  true  Light  is  introduced  to 
confirm  the  previous  thought,  and  also  to  distinguish  John  from  the  Messiah. 
Some  supposed  that  John  was  that  Christ,  or  wondered  whether  he  was,  and 
this  idea  seems  to  have  lingered  among  the  people  even  until  the  time  of  the 
writing  of  this  Gospel.  Literally  "there  came  into  being  a  man  having  been 
sent  from  God."  In  contrast  with  the  "Word  who  was  "with  God,  and  was 
God,"  John  came  into  being  as  a  man,  a  messenger  from  God.  The 
verb  "  e-yivETo"  is  the  same  as  that  which  describes  the  creation  of  all  things 
by  the  Word.  But  the  phrase  is  different,  and  seems  to  have  been  purposely 
shaped  to  distinguish  between  the  nature  of  the  Word  and  the  nature  of  John. 
But  John  also  had  a  divine  mission  ;  he  was  sent  not  "  by  "  but  "  from  "  God. 
It  is  the  same  word  from  which  "apostle"  is  derived.  His  "name  was 
John."  In  other  Gospel  narratives  he  is  called  "  John  the  Baptist,"  here 
simply  "John,"  which  means  "  grace,"  or  in  its  longer  form  "  Johanan," 
"  Jehovah  loves,"  or  "  is  gracious."  This  may  indicate  that  the  writer  knew 
John  before  he  gained  his  public  titl€  of  Baptist. 


Common  Version. 

6  There  was  a  man  sent  from  God,  whose 
name  was  John. 


Bevised  Version. 

6  the  darkness  i  apprehended  it  not.     There 
came  a  man,   sent  from  God,  whose  name 


1  Or,  overcame.    See  ch.  12  :  35  (Gr.). 


John  1 : 7-9.]  THE  WORD  BECAME  FLESH.  09 

7.  the  same  came  for  a  witness]  "The  same"  means  John  the 
Baptist.  He  was  not  only  a  l\)reniinior,  but  a  "witness."  "Witness"  is  a 
favorite  word  in  this  Gospel.  The  Cxreek  root  word  oceurs  47  tiine.s  in  it,  and 
35  times  in  the  other  writings  of  John.  Of  what  was  John  tiie  Baptist  to 
witness?  Concerning  the  light.  Why  was  he  to  witness  thus?  "  That  all 
might  believe  through  him."  Clearly  this  means  that  all  might  believe  on 
Christ  through  the  witness  of  John.  The  other  evangelists  tell  of  John's 
mission,  which  was  to  preach  the  baptism  of  repentance.  But  repentance  of 
sin  is  tlie  fir^t  step  toward  believing.  Thus  the  account  of  John  the  Baptist's 
work  in  the  other  Gospels  agrees  witli  that  given  here.  He  was  to  witness 
for  Christ,  that  men  by  repentance  miglit  come  to  a  believing  state. 

8.  He  was  not  that  [the]  light]  This  verse  gives  a  further  rea.son 
for  introducing  John.  The  emphasis  is  on  "he."  Some  had  mistaken  John 
for  the  Messiah.  "  He  was  not  the  light."  He  was  a  witness;  he  bore  wit- 
ness to  the  light.  Particular  instances  of  his  witnessing  are  given  in  vs.  29, 
35,  36,  The  writer  does  not  aim  to  point  out  any  sui)eriority  of  Jesus  to  John, 
but  rather  to  declare  explicitly  that  John  was  not  the  light,  the  Messiah. 
Yet,  he  goes  on  presently  to  show  that  Jesus  was  the  true  Light ;  John  the 
Baptist  testified  to  this,  so  that  a  door  of  belief  was  opened  to  every  man.  Did 
every  one  enter?  This  is  answered  in  vs.  9-11.  The  object  of  John's  mis- 
sion was  to  lead  "all"  to  believe.  But  Israel  did  not  believe;  "they  that 
were  his  own  received  him  not,"  v.  11.  His  mission  the  world  pronounced  a 
failure.  His  witness  was  mighty  ;  the  multitudes  flocked  to  his  baptism  ;  some 
believed  ;  the  great  multitudes  in  Israel  settled  back  into  unbelief.  The  light 
was  there,  but  the  darkness  apprehended  it  not. 

9.  There  was  the  true  light]  So  the  text  of  the  Revised  Version 
reads.  But  in  the  margin  it  reads:  "The  true  light,  which  lighteth  every 
man,  was  coming  into  the  world."  There  is  the  same  ambiguity  in  this  verse 
in  the  Greek,  that  appears  in  English:  1.  "Coming"  may  be  connected 
with  man,  as  in  the  Common  Version  ;  so  Meyer  holds.  Then  it  means  that 
every  man  coming  or  born  into  the  world,  the  true  light  might  lighten.  Or, 
2.  "  Coming"  may  be  connected  with  light;  making  "even  the  light  vf  Inch 
lighteth"  the  contingent  clause,  as  in  the  text  of  the  Revised  Version.  Then 
it  means:  The  true  light  coming  (just  then  coming)  into  the  world,  lightens 
every  man.  Or,  3.  "  Coming"  may  be  taken  as  expressing  a  near  future  act 
of  light,  as  in  the  margin  of  the  Revised  Version.  Then  it  means :  The  true 
light  which  was  destined  to  come,  or  was  on  the  point  or  act  of  coming  into 
the  world,  lighteth  every  man.  So  Godet  in  the  third  edition  of  his  Com- 
mentary holds.    But  the  second  interpretation  seems  consistent  with  the  cod- 


Common  Version. 

7  The  same  came  for  a  witness,  to  bear  wit- 
ness of  the  Light,  that  all  men  through  him 
might  believe. 

8  He  was  not  that  Light,  but  was  sent  to  bear 
witness  of  that  Li;;ht. 

9  That  was  the  true  Light,  which  lighteth 
every  man  that  cometh  into  the  world. 


Revised  Version. 

7  was  John.     The  same  came  for  witness,  that 
he  might  bear  witness  of  the  light,  that  all 

8  miglit  lielieve  through  liiin.      He  was  not 
the  light,  but  came  that  lie  might  bear  wit- 

9  TU'SS  of  tlie  light.*      '  There   was  the  true 
light,  even  tlie  light  which  lighteth  -  every 


» Or,  The  true  light,  which  lighteth  every  man,  was  coming  *0r,  every  man  as  he  cometh 


30  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  1 :  10-12. 

text,  and  the  historical  present  nsed  in  v.  5.  He  was  the  "true"  light,  not 
as  in  contrast  with  a  "false"  light,  hut  with  some  inferior  or  derived  one. 
He  was  the  source  of  light,  the  "  real  light,"  because  the  possessor  of  absolute 
life  and  the  power  to  create  life.  It  was  not  reflected,  but  self-existent  light, 
and  in  that  sense  the  "  true,"  the  real  light.  This  Greek  word  for  "  true"  is 
used  28  times  in  the  New  Testament ;  23  times  by  John  and  5  times  in  the 
epistle  to  the  Hebrews. 

10.  He  was  in  the  world]  This  may  be  taken  in  a  double  sense;  the 
light  or  Word  was  in  the  world  when  John  was  bearing  this  witness ;  then  the 
Word  was  in  the  flesh.  So  Meyer  and  Weiss.  But  this  meaning  is  quite  out 
of  harmony  with  the  next  clause,  "  and  the  world  was  made  through  him,"  which 
clearly  carries  us  back  to  an  earlier  period.  Hence  the  first  clause  must  refer 
to  that  presence  and  power  of  the  Word  or  Light  which  was  manifest  in  the 
universe  through  the  work  of  creation,  as  the  second  clause  more  explicitly 
states.  In  this  view  the  evangelist  carries  the  thought  backward,  first  to  the 
immanence  of  the  light  in  the  universe  sustaining  it  by  his  presence,  and 
next  back  to  his  act  of  creation,  and  the  conception  that  the  universe  was 
made  by  him,  and  yet  the  world  knew  him  not;  did  not  recognize  him.  The 
grammatical  forms  are  peculiar  ;  "  him  "  a  masculine  pronoun  refers  back  to 
"light,"  a  neuter  noun.  This  anomaly  is  explained  by  the  fact  that  light  is 
personified  and  made  to  represent  the  personal  Word.  After  these  historic 
and  life-giving  manifestations  culminating  in  the  visible  appearance  of  the 
W^ord,  the  point  which  he  seems  to  have  already  in  mind  (v.  14),  the  world 
yet  fails  to  accept  or  recognize  the  light.  A  prophetic  tense  and  sense  may 
be  attached  to  the  clauses ;  the  rejection  being  already  regarded  as  accom- 
plished.    Compare  John  3:19;  15  :  18. 

11.  He  came  unto  his  own]  He  was  not  merely  in  the  world  at  large; 
he  came  into  that  special  part  of  it  which  had  been  particularly  prepared  to 
receive  him  ;  that  is,  "  unto  his  own."  In  Greek  the  word  for  "  own "  is 
neuter,  meaning  his  own  land  or  home,  the  land  of  the  chosen  people  of  God. 
But  "  they  that  were  his  own  received  him  not."  See  revised  reading.  Some 
make  this  rejection  apply  to  the  period  before  the  incarnation  and  under  the 
Old  Covenant.  It  is  true,  his  messages  sent  by  the  prophets  were  rejected. 
But  the  evangelist  is  referring  to  his  personal  coming,  and  again  declares  the 
fact  of  the  rejection  of  the  personal  Christ.  Israel  did  not  receive  the  per- 
sonal Light:  God's  own  people  did  not  acknowledge  the  Christ. 

12.  But  as  many  as  receired  him]    The   multitude  of  the  Jewish 

people  rejected  Jesus,  but  not  all.     Some   received  him.     With   them,  the 
nucleus  of  a  godly  household  or  family  was  formed.     They  were  granted  the 

Common  Version.  Revised  Version. 

10  He  was  in  the  world,  and  the  world  was    10  man,  coming  into  the   world.     He  was  in 

the  world,  and  the  world  was  made  through 

11  him,  and  the  world  knew  him  not.  He 
came  unto  ^  his  own,  and  thej-  that  were  his 

12  own  received  him  not.  But  as  many  as 
received  him,  to  them  gave  he  the  right  to 
become  children  of  God,  even  to  them  that 


made  by  him,  and  the  world  knew  him  not. 

n  lie  came  unto  his  own,  and  his  own 
received  him  not. 

12  But  as  many  as  received  him,  to  them  gave 
he  power  to  become  the  sons  of  God,  even  to 
them  that  believe  on  his  name : 


1  Gr.  7u8  own  things. 


John  1 :  13,  14]  THE  WORD  BECAME  FLESH.  31 

right  to  become  the  cliiklren  of  God.  See  revised  reading.  The  work!  had 
lost  its  knowledge  of  God.  The  race  had  departed  frurn  God;  were  all 
prodigals,  wanderers  from  the  Father's  house.  But  those  who  received  the 
life  and  light  coming  into  the  world,  were  restored  to  tiie  family.  TJiey 
became  **  children  of  God."  Elsewliere  they  are  "  sons  of  God  "  but  by 
adoption.  Here  they  are  reKva  "children,"  indicating  the  new  birth,  and  an 
actual  spiritual  childship  with  God  as  their  spiritual  father.  Thus  John 
presents  the  actual  filial  relationship  of  believers  to  God,  in  consequence  of  a 
spiritual  birth.  Paul  presents  sonship  from  the  legal  side  by  adoption,  includ- 
ing, however,  the  idea  of  a  new  creation.  See  2  Cor.  5  :  17  ;  Gal.  6  :  1").  The 
evangelist  furtlier  defines  who  are  meant  by  "received  him,"  that  is,  "  them 
that  believe  on  his  name  ;"  name  standing  for  the  essence  of  the  being  and  the 
sum  of  the  qualities  of  him  who  is  signitied  by  it.     John  3  :  IS  ;  20  :  31. 

13.  born,   not   of  blood,    nor  of  the   will  of  the   flesh]    The 

spiritual  ciiange,  called  birth,  which  is  more  fully  explained  in  Chap.  3  :  1-21, 
is  here  declared  to  be  not  of  any  possible  form  of  human  power,  but  of  the 
will  of  God.  Tlie  negative  declaration  is  threefold,  rising  to  a  climax.  (The 
Greek  is  not  oi're  "  not"  but  oi'Je  "  nor  yet.")  The  Jews  boasted  tiiat  they 
were  Abraham's  children,  and  vainly  believed  that  every  child  of  David  or 
of  Abraham  would  be  reckoned  with  the  people  of  God.  But  John  declares 
that  believers  in  Christ  are  not  made  what  they  are  spiritually,  "  of  blood,"  that 
is,  by  being  of  the  blood  of  David  or  of  Abraham,  not  by  natural  birth,  though 
they  be  of  godly  parents,  l^or  yet  can  one  become  a  child  of  God  by  the 
desires  of  his  flesh  or  of  his  natural  affections,  however  amiable  they  may  be. 
Rom.  8:8.  A  natural  man  is  of  fleshly  or  worldly  nature  and  cannot  make 
himself  spiritual.  1  Cor.  2  :  14.  Nor  yet  can  he  become  so  by  the  desire  or 
will  of  his  noblest  nature,  nor  by  the  will,  or  the  good  acts  of  man,  whether 
saint,  priest,  or  pope.  Grace  to  renew  the  heart  is  not  inherited  ;  spiritual  life 
in  Christ  comes  not  by  descent ;  one  cannot  change  his  own  iieart;  nor  can 
any  other  human  power  change  it  for  him  ;  it  is  of  God  alone.  The  three 
members  of  the  negative  are  well  stated  by  SchafF  :  "  1.  not  of  blood,  but  of 
the  seed  of  God,  1  John  3:9.  2.  nor  yet  of  the  will  of  the  flesh,  but  of  the 
Spirit,  John  3:6.  3.  nor  yet  of  the  will  of  man,  but  of  the  will  of  God. 
James  1 :  18  ;  Epli.  1  :  5."  So  man  repents,  God  pardons  ;  man  consents, 
God  renews.  Christ  also  gives  life  which  enlightens  man.  Believers  are 
begotten  of  the  divine  will :  God  is  their  spiritual  Father. 

14.  the  Word  was  made  flesh]  This  Word  who  was  with  God  and 
was  God,  "  became  flesh."  See  revised  reading.  Flesh  is  placed  in  contrast 
with  spirit.     He  was  spirit ;  he  became  flesh.     He  partook  of  human  nature  in 


Common  Version. 

13  Which  were  born,  not  of  blood,  nor  of  the 
will  of  the  flesh,  nor  of  the  will  of  man,  but  of 
God. 

14  And  the  Word  waa  made  flesh,  and  dwelt 
among  us,  (and  we  beheld  his  glory,  the  glory 
as  of  tlie  only  begotten  of  the  Father,)  full  of 
grace  and  truth. 

^  Or,  beffotlen  "Gv.  bloods.  ^Qv.  tabernacled.  *  Or,  an  only  be ffoUm  from  a  fatlier 


Revised  Version. 

13  bolieve  on  his  name  :  who  were  '  l)orn,  not 
of  -  blood,  nor  of  the  will  of  the  flesh,  nor  of 

14  the  will  of  man,  but  of  <Jod.  .\ndtheWord 
became  flesh,  and  ^ dwelt  am^mg  us  (and 
we  beheld  his  glory,  glory  as  of  4  the  on!}' 
begotten  from   the  Father),    full  of  grace 


32  COMMENTARY   ON   THE  GOSPEL  OF  JOHN.  [John  1  :  15. 

its  completeness.  Rom.  1:3;  Heb.  2  :  14-17.  He  did  not  cease  to  be  God, 
divine,  when  he  became  man.  He  was  the  Word  plus  human  nature.  He 
was  still  God  in  the  flesh.  It  was  not  strictly  a  transformation  of  one  into  the 
other.  It  was  rather  the  divine  Word  putting  itself  into  human  nature,  a 
transference,  not  a  transformation.  Yet  the  union  was  so  complete  as  to  make 
one  person.  The  union  of  Christ  with  human  nature,  making  the  God-man, 
is  one  of  the  greatest  mysteries  of  the  Christian  religion.  We  accept  it  as  a 
profound  doctrine  of  faith  ;  we  do  not  attempt  to  explain  or  define  it,  or  com- 
prehend it.  To  claim  fully  to  understand  the  mystery,  would  be  equivalent 
to  a  claim  to  understand  the  Infinite. 

dwelt  among  us]  The  Greek  is  "tabernacled  among  us"  the  reference 
being  clearly  to  the  appearance  of  the  divine  presence  in  the  tent  of  the 
wilderness.  Ex.  40  :  34 ;  2  Sam.  7  :  6.  This  can  scarcely  have  reference  to  a 
temporary  dwelling  in  the  flesh.  It  is  not  merely  the  transitory  nature  of 
the  abode.  "  The  tabernacle  of  God  is  with  men,"  Rev.  21  :  3,  which  implies 
a  permanent  abode.  The  "us  "  means  the  witnesses;  among  the  Jews  as  the 
next  clause  shows. 

we  beheld  his  glory]  John  was  one  of  the  three  who  beheld  the  trans- 
figuration. Matt.  17  :  1.  The  glory  of  that  indescribable  scene  would  often 
recur  to  him.  But  his  thought  here  cannot  be  limited  to  the  transfiguration. 
We  must  give  it  a  broader  signification.  That  glory  shone  forth  in  all  the 
works  and  words  of  his  earthly  life.  Compare  what  John  says  of  the  eflfect 
of  the  first  miracle  in  Cana  of  Galilee.  *'  Jesus  .  .  manifested  his  glory,"  2  : 
11.  And  again,  "  the  glory  which  thou  hast  given  me  I  have  given  unto 
them."     John  17  :  22.     Revised  Version. 

only  begotten  of  [from]  the  Father]  The  margin  reads,  "only 
begotten  from  a  father."  The  articles  are  not  in  Greek.  Their  absence,  how- 
ever, probably  indicates  that  the  nouns  are  used  as  proper  names,  or  to  desig- 
nate single  beings  of  their  kind.  Compare  Winer's  Greek  Grammar,  §  18. 
This  is  the  first  notice  of  sonship.  Hitherto  the  thought  has  centered  about 
the  Word  and  his  attributes.  Now  the  idea  of  the  Divine  Sonship  is  intro- 
duced. And  "from  the  [a]  Father"  indicates  also  a  mission:  he  was  sent 
from  the  Father  for  a  special  work. 

full  of  grace  and  truth]  The  Word  that  became  flesh  was  full  of  grace 
and  truth.  Grace  is  set  over  against  law  and  justice.  Grace  expresses  a  full 
revelation  of  God  in  favor  and  love  toward  men.  Truth  stands  for  that 
divine  wisdom  of  God  which  Christ  revealed  to  man  in  bringing  everlasting 
life  and  light  to  believers.  It  is  a  reflection  of  the  Old  Testament  thought  of 
love  and  righteousness  blended.  Tiius  the  Psalmist  tersely  blends  the  two: 
"  Mercy  and  truth  are  met  together ;  righteousness  and  peace  have  kissed." 
Ps.  85 :  10.     The  Word  had  all  these  pre-eminently  manifested  in  his  person. 

15.     John  beareth  witness]     Again  the  writer  recurs  to  the  thought  in 


Common  Version. 

15  John  bare  witness  of  him,  and  cried,  say- 
ing, This  was  he  of  whom  I  spake,  He  that 
Cometh  after  me  is  preferred  before  me :  for  he 
was  before  me. 


Revised  Version. 

15  and  truth.  John  beareth  witness  of  him, 
and  crieth,  saying,  i  This  was  he  of  whom  I 
said.  He  that  cometh  after  me  is  become 


^Some  ancient  authorities  read  {this  was  he  that  said). 


JoHNl  :  16-18]  THK   WORD  BECAME  FLESH.  33 


VS.  6,  7,  in  respect  to  the  witness  of  John  the  Baptist.  This  witness  was 
explicit.  This  person  was  he  of  whom  I  spake.  The  general  scope  of  the 
Baptist's  testimony  is  here  given.  When  it  was  given,  Jesus  had  appeared 
and  entered  u[)on  liis  work.  This  may  exphiin  the  past  tense,  in  which  the 
testimony  is  stated. 

He  that  COmeth  after  me]  It  is  not  easy  to  express  the  meaning  of 
this  testimony.  Literally  it  may  be  rendered,  '*  Who  behind  me  coming 
before  me  became,  because  first  of  me  he  was."  Or,  to  put  it  into  idiomatic 
English:  "He  who  cometli  behind  me,  hath  become  before  me,  because  he 
was  first  of  me,"  or  **  in  regard  of  me."  He  came  in  the  flesh  behind  me, 
but  he  hath  become  before  me.  That  is,  Jesus  appeared  on  earth  after  John 
the  Baptist,  but  he  was  before  him,  in  time  (  and  in  rank  also),  because  he 
was  with  God  in  the  beginning.  He  preceded  John  because  he  existed  before 
him.  This  explains  the  nature  of  the  paradox.  He  was  "  first "  absolutely 
and  must  be  "  before  me." 

16.    of  his  fulness  we  all  received,  and  grace  for  grace]     See 

revised  reading.  Literally,  "  Because  out  of  his  fulness  we  all  received." 
The  receiving  was  a  continuous  act.  "  We  all  "  refers  back  to  "  as  many  as 
received  him,"  the  thought  first  stated  in  v.  12  ;  for  that  these  are  the  words 
of  the  evangelist,  and  not  of  John  the  Baptist,  is  the  prevailing  view  among 
modern  scholars.  The  writer  describes  the  personal  gracious  experiences  of 
believers.  The  Word  was  "  full  of  grace  and  truth  ;  "  of  his  fulness  John 
and  the  whole  company  of  believing  disciples  received.  What  were  the 
blessings  received ?  "Grace  for  grace."  This  does  not  mean  merely  nor 
exactly  "grace  upon  grace,"  for  then  we  would  have  expected  "  ctt/,"  not 
"dv-L"  The  thought  is  rather,  that  as  grace  is  properly  used,  more  grace  is 
added.  Comp.  Eph.  2:7;  Jas.  4  :  6. 
IT.    law   .  .  Moses ;  .  .  grace   and  truth  .  .  Jesus   Christ]    An 

added  ground  for  the  argument  is  given  :  because  the  law,  meaning  all  the  Old 
Testament  economy  and  blessings,  the  moral  and  ceremonial  law,  came 
through  Moses ;  grace  and  truth  came  through  Jesus  Christ.  Now  for  the 
first  time  the  writer  mentions  Jesus,  and  identifies  him  with  the  Word  and 
the  only  begotten  Son  of  God.  But  notice  the  different  verbs  used  ;  the  law 
"  was  given  :  "  grace  and  truth  "came,"  literally  "  became,"  "  was  begotten," 
for  it  is  the  same  root  word  as  that  rendered  "  begotten  "  in  the  next  clause. 
Jesus  Christ  is  the  source  of  grace  and  truth  to  man.  He  brought  saving 
grace,  salvation  to  man,  for  he  was  the  truth.  John  14:  6.  The  evangelist 
therefore  gives  him  his  great  historical  name  Jesus  Christ,  the  Man-God,  and 
God-Man. 

18.    No  man  hath  seen  God  at  any  time]    With  a  severe  literalism 


Common  Version. 
Ifi  And  of  his  fulness  have  all  we  received, 
and  grace  for  grace. 

17  For  the  law  was  given  bj-  Moses, ■6m<  grace 
and  truth  came  bj'  Jesus  Christ. 

18  No  man  hath  seen  Ood  at  any  time;  the 
only  begotten  Son.  whith  is  in  tlie  bosom  of 
the  Father,  he  hath  declared  him. 


Revised  Version. 

16  before  me  :  for  he  wivs  '  before  me.  For  of 
his  fulness  we  all  received,  and  grace  for 

17  grace.  For  the  law  was  given  through 
Moses;  grace  and  tnith  came  through  .Jesus 

18  Christ.  Xo  man  hath  seen  God  at  any  time ; 
2  the  only  begotten  Son,  who  is  in  the  buaom 
of  the  Father,  he  hath  declared  him. 


I  Gt.  first  in  regard  of  me.  -  Many  very  ancient  authorities  read  God  only  begotten. 


84  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  1 :  18. 


this  may  be  rendered,  "  No  man  hath  ever  yet  seen  God."  In  divine  ap- 
pearances of  Old  Testament  times  the  glory  of  God  was  seen,  but  not  God. 
Moses  sought  to  see  God's  glory,  but  was  answered,  "  Thou  canst  not  see  my 
face ;  for  there  shall  no  man  see  me,  and  live."  Yet  God  made  his  goodness 
to  pass  before  Moses.  Ex.  33  :  19,  20.  All  tlie  expressions  of  "  face  to  face" 
in  reference  to  appearances  of  God  must  refer  to  his  glory,  goodness,  or  mani- 
festations veiled  in  some  human  form,  as  that  of  Jacob  and  the  angel  at 
Peniel,  Gen.  32  :  30,  or  as  Jehovah  speaking  to  Israel  in  a  voice  they  heard, 
Deut.  5  :  4.  Neither  of  these,  nor  like  passages,  teach  that  man  has  seen  the 
very  being  or  essence  of  God.  Spirit  is  not  visible  to  mortal  eyes.  The 
evangelist  does  not  say  "  the  God  "  as  if  it  referred  to  the  divine  person  of 
Christ.  But  he  explains  who  has  seen  and  revealed  him  to  man.  Although 
Moses  had  no  infallible,  intuitive  knowledge  of  God  ;  the  Word,  the  only  be- 
gotten Son,  had  such  knowledge. 

the  only  begotten  Son]  The  Greek  reading  varies  here,  and  has  been 
much  discussed.  The  chief  facts  are  :  "  only  begotten  Son  "  as  in  the  Received 
text  is  sustained  by  manuscripts  A.  C^  A  and  by  Alford,  Scrivener,  Tischen- 
dorf  and  many  others,  and  ably  defended  as  the  true  reading  by  Ezra  Abbot. 
"  God  only  begotten  "  is  the  reading  of  the  Vatican,  Sinaitic,  and  some  other 
manuscripts,  and  followed  by  Tregelles,  Westcott  and  Hort,  Harnack,  Weiss 
and  others.  The  early  fathers  are  about  equally  divided  upon  the  question, 
which  derives  importance  from  its  theological  bearing.  The  evidence  for 
"  Son "  as  the  textual  reading  was  too  strong  for  the  Revisers  to  change, 
though  they  say  in  the  margin  that  many  ancient  manuscripts  read  "God  only 
begotten."  The  true  reading  must  be  counted  an  unsettled  question.  In  fact, 
if  the  marginal  reading  is  the  true  one,  it  would  be  only  one  among  many 
texts  which  support  the  Trinitarian  view,  that  Jesus  is  God.  "In  the  bosom 
of  the  Father,"  is  intended  to  express  the  tenderest  and  closest  intimacy.  See 
Prov.  8  :  30.  It  conveys  the  highest  and  closest  unity.  Thus  he  alone  is 
competent  to  declare  tlie  perfections  and  glories  of  the  Father. 

Suggestive  Applications. — 1.  Christ  the  Word  is  the  Creator  of  all 
things.  2.  He  is  absolute,  self-existent  life.  3.  He  also  is  the  source  of  all 
true  life  and  light.  4.  Without  Christ,  man  is  in  death  and  darkness.  5. 
The  greatest  man  was  a  witness  for  Christ.  Matt.  11 :  11.  6.  Christ  became 
flesh  to  redeem  man  from  sin.  7.  He  dwelt  among  men  and  manifested  his 
glory  bv  his  words  and  works.  8.  The  world  did  not  receive  him ;  men's 
hearts  were  in  darkness.  9.  Those  who  received  him  were  given  power  to 
become  the  children  of  God.  10.  This  new  life  is  not  of  man,  but  from  God. 
11.  Christ  alone  can  reveal  God  to  us.  12.  Grace  and  truth  come  to  us  by 
him.    13.  He  can  reveal  the  mystery  of  Godliness  to  our  souls. 

John's  Testimony  for  Christ  to  the  Jews.    1 :  19-34. 

JUD^A,   26    TO    27  A.D. 

The  introduction  to  the  Gospel  now  glides  more  completely  into  the  narra- 
tive. Indeed  the  latter  began  to  blend  with  the  former  at  v.  15.  There  is  no 
sharp  line  between  the  two  at  any  pomt.     Principle  and  illustration  blend  in 


John  1:19-21]     JOHN'S  TESTIMONY  FOR  CHRIST  TO  TIIK  JKWg. 


35 


perfect  harmony  throughout  this  matchless  opening  of  John's  Gospel  record. 
He  now  states,  1.  John's  answer  to  the  Jews  respecting  himself  and  Christ, 
vs.  19-28.  2.  He  points  out  Jesus  as  the  Lamb  of  (iod,  vs.  29-34.  3.  He 
directs  Peter  and  another  to  Jesus,  vs.  35-42.  4.  Jesus  reveals  luniself  to 
Nathanael,  vs.  43-ol. 

19.  John,  when  the  Jews  sent]  "  This  is  the  record,"  or  better,  "tlie 
witness  of  John  when  tiie  Jews  sent  priests  and  Levites  unto  him  from  Jeru- 
salem to  ask  him,  Who  art  thou?"  The  "And"  connects  this  statement 
closely  with  what  precedes.  John  the  Baptist  having  been  introduced  in  v. 
6  and  his  testimony  mentioned  in  v.  15,  the  evangelist  now  states  more  fullv 
the  nature  of  that  testimony  and  how  it  was  given.  It  was  when  the  Jews 
sent  priests  and  Levites,  persons  of  authority  among  them  from  Jerusalem, 
unto  John  at  the  Jordan  near  Bethany,  v.  28  (not  Bethany  of  Mt.  Olivet), 
where  he  was  preaching  and  baptizing.  This  official  delegation  (possibly, 
but  not  surely  from  the  Sanhedrln)  asked  John  plainly,  "Who  art  thou?" 
The  startling  nature  of  his  appearance,  and  of  his  preaching,  insisting  upon  a 
thorough  reformation  of  life,  led  them  to  think  he  must  be  some  divine 
messenger.  They  wanted  to  know  not  merely  his  authority,  but  which  of 
the  expected  messengers  from  Jehovah  he  claimed  to  be. 

20.  he  confessed,  and  denied  not]  John  frankly  stated  his  own 
character,  and  did  not  deny  the  Christ  by  claiming  to  be  the  Messiah  ;  or  it 
may  mean,  he  denied  not  his  own  work  ;  but  the  first  is  better.  The  sum  of 
his  declarations,  made  repeatedly,  we  may  believe,  and  with  emphasis,  was 
"  I  am  not  the  Christ." 

21.  What  then?  Art  thou  Elijah  ?]  If  not  the  Christ.  What  then? 
Are  they  right  who  say  you  are  the  forerunner?  Art  thou  Elijah?  mean- 
ing the  Tishbite,  the  actual  person  of  the  old  prophet,  whom  they  wrongly 
imagined  would  personally  reappear  to  usher  in  the  reign  of  the  Messiah,  But 
in  answer  to  this  erroneous  idea  John  said  plainly,  "I  am  not"  that  Elijah. 
The  early  fathers,  as  Jerome,  Chrysostom  and  Augustine,  held  that  there  were 
two  Elijahs,  corresponding  with  the  two  advents  of  the  Messiah  :  1.  John  the 
Baptist,  in  the  spirit  and  power  of  Elijah ;  2.  Elijah  the  Tishbite,  who  shall 
herald  the  second  or  judicial  advent  of  Christ.  Whether  this  view  be  correct, 
or  not,  it  is  certain  that  John  the  Baptist  was  the  forerunner,  in  the  spirit  and 
power  of  Elijah.    See  Matt.  17  :  10-13. 

Art  thou  the  prophet  ?]  Some  ancient  MSS.  omit  the  article  before 
prophet:  then  it  would  read,  "a  prophet  art  thou?"  But  the  other  is  the 
prevailing  reading  and  implies  some  particular  prophet  whom  the  Jews  were 
expecting;  hence  "  that  prophet"  as  the  Common  Version  renders  it.     What 


C!oMMON  Version. 

19  ^  And  this  is  the  record  of  John,  when  the 
Jews  sent  priests  and  Levites  from  Jerusahni 
to  a-sk  him,  Who  art  thmi  ? 

20  And  he  confessed,  antl  denied  not ;  but  con- 
fessed, I  am  not  the  Christ. 

•21  And  they  asked  iiim,  Wliat  then  ?  Art 
thou  Elias?  And  hesaith,  I  am  n.-t.  Art  thou 
that  Prophet  ?    Ad4  he  answered,  No. 


Revised  Version. 

19      And  this  is  tlie  witness  of  John,  when  the 

Jews  sent  untn  him  from  Jenisaleni  p)ri»sts 

and   Levites  to  nak  liim,   Wlio    art    thou? 

21)  And  he  confessed,  and  denied    not;  anil  he 

21  confessed,  T  am   imt  the  Christ      And  they 

asked  him,  What  th. 11?     Art  thi>u    Klijah? 

'  And  ho  saith,  1  urn   not.     Art  thuu  the 


36 


COMMENTARY  ON  THE  GOSPEL  OF  JOHN. 


[John  1 :  22-26. 


particular  prophet  did  they  look  for  ?  The  usual  answer  is,  the  prophet  to 
whom  Moses  referred  in  Deut.  18  :  15,  18.  But  this  prophecy  was  applied  to 
the  Messiah  himself,  see  Acts  3  :  22.  And  John  had  already  positively  denied 
that  he  himself  was  the  Messiah.  From  Matt.  16 :  14  it  seems  clear  that 
Jeremiah  or  one  of  the  old  prophets  was  expected  also  to  reappear  for  the 
deliverance  of  Israel.  To  this  absurd  idea,  John  answers  briefly  and  decidedly 
"  No."  Notice  that  his  answers  grew  shorter.  1.  ''  I  [for  my  part]  am  not," 
implying  that  he  knew  one  who  was  the  Christ ;  2.  "  I  am  not ; "  3.  "  No." 

22.  Who  .  .  .  What  sayest  thou  of  thyself?]     The  delegation  of 

priests  and  Levites  had  applied  to  him  the  several  characters  in  turn  which 
he  was  popularly  supposed  to  represent,  and  he  had  denied  them  all.  They 
were  perplexed.  So  they  toss  their  question  back  upon  him  once  more,  "  Who 
art  thou?  "  If  we  are  not  right  in  any  of  these  conceptions  of  your  person, 
"  What  sayest  thou  of  thyself?"  We  must  answer  those  who  sent  us.  And 
they  imply  that  those  sending  them  were  persons  of  authority,  and  demanded 
a  definite  answer.  Alford  acutely  remarks :  "  they  ever  ask  about  his  person  ; 
he  ever  refers  them  to  his  office." 

23.  I  am  the  voice]  He  is  the  voice  crying  in  the  wilderness.  Is.  40  : 
3.  This  prophecy,  which  the  synoptic  Gospels  apply  to  John  the  Baptist,  he 
here  applies  to  himself.  Perhaps  the  other  evangelists  knew  of  and  followed 
the  Baptist's  own  declarations  of  himself  in  their  record.  ''Make  straight 
the  way  of  the  Lord"  was  a  prophecy  understood  to  apply  to  the  Messiah. 
They  could  not  mistake  John's  claim  to  be  a  herald  of  the  Christ. 

25.  Why  then  baptizest  thou  ?]  This  question  appears  to  have  been 
asked  by  a  part  of  the  delegation  only ;  those  specially  representing  the 
Pharisees,  v.  24.  It  is  not  likely  that  this  refers  to  a  new  delegation.  They 
were  more  strict  interpreters  of  the  law  relating  to  washings  and  purifications. 
It  was  natural  for  them  to  raise  this  question.  Had  he  been  the  Messiah,  or 
Elijah,  or  the  prophet,  they  would  not  have  raised  it.  Moreover,  it  is  clear 
that  the  Jews  were  acquainted  with  baptism  as  a  religious  ordinance.  They 
make  no  objection  to  this  form  of  purification  ;  they  object  only  to  John's 
authority  to  administer  it,  unless  he  was  the  Messiah,  Elijah,  or  the  prophet. 

.  .  The  Jews  believed  that  Elijah  at  his  coming  would  settle  questions 
respecting  purification  ;  would  decide  between  clean  and  unclean.  See  Tal- 
mud, Treatise  Kiddushim. 

26.  I  baptize  with  [in]  water]     John  now  adds  to  his  former  answers, 


Common  Version. 

22  Then  said  they  unto  him,  "Who  art  thou? 
that  we  may  give  an  nnswer  to  them  that  sent 
us.     What  sayest  thou  of  thyself? 

23  He  said,  I  am  the  voice  of  one  crying  in 
the  wilderness,  Make  straight  the  way  of  the 
liord,  as  said  the  prophet  E.«aias. 

24  And  they  which  were  sent  were  of  the 
Pharisees. 

2-5  And  they  asked  bim,  and  said  unto  him, 
Why  baptizest  thou  then,  if  thou  be  not  that 
Christ,  nor  Elias,  neither  that  Prophet? 

2f)  John  answered  them,  saying,  I  baptize 
with  water  :  but  there  standeth  one  among  you, 
whom  ye  know  not ; 

1  Or,  And  certain  had  been  sent  from 


Revised  Version. 

22  prophet?  And  he  answered,  No.  They 
said  therefore  unto  him,  Who  art  thou  ?  that 
we  may  give  an  answer  to  them  that  sent 

23  us.    What  sayest  thou  of  thyself?    He  eaid, 

1  am  the  voice  of  one  crying  in  the  wilder- 
ne.'ss.  Make  straight  the  way  of  the  Lord,  as 

24  said   Isaiah    the  prophet,    i  And   they   had 

25  been  sent  from  the  Pharisees.  And  they 
asked  him,  and  said  unto  him.  Why  then 
baptizest  tliou,  if  thou  art  not  the  Christ, 
neither     Elijah,     neither      the     prophet? 

26  John   answered   them,   saying,   I     baptize 

2  in  water  :  in   the  midst  of  you  standeth 


among  the  Pharisees. 


2  Or,  with 


John  1  :  27-30.]     JOHN'S  TESTIMONY   FOR  CHRIST   TO  THE  JEWS.  37 


a  more  full  explanation,  not  of  his  person,  but  of  his  mission,  and  sharply  dis- 
tinguishes between  the  person  and  mission  of  the  Christ.  The  latter  point 
is  more  fully  related  in  Matt.  3  :  11,  12.  John  implies  that  his  baptism  is  a 
sign  of  some  iiigher  s[)iritual  act,  which  the  mysterious  person  standing  in 
their  midst,  but  unknown  to  them,  would  confer.  What  that  "  mightier  one'' 
would  do,  we  learn  from  the  other  evangelists.  Matt.  3:11;  Mark  1:8; 
Luke  3 :  16,  17.  The  Coming  One  was  of  such  an  exalted  character  that 
John  counted  himself  unworthy  to  do  the  lowest  service  for  him,  even  to 
unloose  the  string  of  his  sandals, 

28.  where  John  was  baptizing]  These  things  were  done  in  "  Betha- 
bara,"  so  reads  the  Common  Version,  an  old  reading  suggested  or  supported 
by  Origen,  although  he  virtually  admits  that  the  prevailing  reading  waa 
"  Bethany,"  as  adopted  in  the  Revised  Version.  This  was  not  Bethany  on 
Olivet,  but  one  in  the  valley  of  the  Jordan,  which  later  explorations  suggest 
was  located  either  about  24  miles  north  of  the  Dead  Sea,  or  more  probably 
about  12  to  15  miles  south  of  the  Sea  of  Galilee.  Some,  as  Caspari  and 
Milligan,  however,  place  it  north  of  the  Sea  of  Galilee,  which  seems  improb- 
able. Conder  thinks  he  found  evidences  of  the  existence  of  a  region  or  dis- 
trict of  this  name  "  Bethany,"  east  of  Jordan,  located  about  centrally  between 
the  Sea  of  Galilee  and  the  Dead  Sea.  See  Pal.  Mem.,  Special  Papers,  p.  135. 
Trelawney  Saimders,  in  a  Map  issued  by  the  Palestine  Exploration  Society, 
locates  Bethany  east  of  Sepphoris.  John  was  baptizing  there  and,  as  other 
evangelists  say,  great  multitudes  flocked  to  hear  him,  and  to  be  baptized  by 
him  in  the  Jordan  confessing  their  sins.  His  mission  and  work  was  to  wit- 
ness and  prepare  the  way  for  the  Christ. 

29.  Behold  the  Lamb  of  God]  The  delegation  of  priests  from  Jeru- 
salem seem  to  have  departed  without  inquiring  more  definitely  about  the 
mysterious  One,  who  had  come  after  John.  The  next  day  John  seeth  Jesus 
coming,  and  exclaims  to  those  about  him,  "  Behold  the  Lamb  of  God,  who 
taketh  away"  or  "  beareth  the  sin  of  the  world."  This  testimony  is  so  ex- 
plicit that  it  presupposes  a  later  period  than  that  referred  to  in  v.  31.  What 
does  the  Baptist  mean  by  the  "  Lamb  of  God  ?  "  Clearly  he  refers  to  Christ ; 
but  what  character  or  office  of  Christ  has  he  in  mind?  In  Isa.  53  :  7  there  is 
a  reference  to  the  Messiah  submissive  as  a  lamb  to  suffering,  but  that  sense 
does  not  perfectly  fit  here.  In  the  Mosaic  ritual  there  is  frequent  mention  of 
a  sin-offering,  but  it  was  usually  from  the  herd,  as  on  the  great  day  of  atone- 
ment; and  only  occasionally  (not  by  preference  as  Tholuck  holds)  it  would 


Common  Version. 

27  He  it  is,  who  coming  after  me  is  preferred 
before  me,  whose  shoe's  latchet  I  am  not 
worthy  to  unloose. 

28  These  things  were  done  in  Bcthabara 
beyond  Jordan,  where  John  was  biiptizing. 

29  1[The  next  day  John  seeth  Jes\is  coming 
unto  him,  and  saith,  Behold  the  Lanih  of  God, 
which  taketh  awav  the  sin  of  the  world. 


Revised  Version. 

27  one  whom  ye  know  not,  even  he  that  Com- 
eth after  me,  the  latchet  of  whose  shoe  I 

28  am  not  worthy  to  unloose.  These  things 
were  done  in  1  Bethany  beyond  Jordan, 
where  .Tohn  waa  baptizing. 

29  On  the  morrow  he  seeth  Jesus  coming 
unto  him.  and  saith,  Behold  the  Lamb  of 
God,  that  2  taketh  awav  the  sin  of  the  world  ! 


30  This  is  he  of  whom  I  said.  After  me  :iO  This  is  he  of  whom  I  said,  After  me  conieth 
Cometh  a  man  which  is  preferred  before  me  :  I  a  man  who  is  become  before  me :  for  he 
for  he  was  before  me.  I 

1  Many  ancient  authorities  read  Bethabarah,  some  B^lharabah.        -  Or,  beareth  (he  sin 


38  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  1  :  31,  32. 

seem,  was  it  a  lamb.  See  Lev.  4 :  3,  32,  and  Ex.  29  :  14.  The  Baptist 
referred  to  the  lamb  as  a  sacrificial  victim  in  general,  but  more  especially  to 
the  passover-lamb.  He  was  to  "  bear"  the  sin  of  the  world.  This  looks  like 
a  reference  to  the  ofiering  for  sin  on  the  day  of  atonement.  It  at  least 
suggests  the  world's  Passover-lamb,  whose  blood  applied  to  our  hearts  would 
shield  us  from  the  just  judgment  to  which  sin  exposed  us.  The  Greek  word 
rendered  "  taketh  away  "  or  "  beareth"  is  found  about  a  hundred  times  in  the 
New  Testament.  In  over  80  places  the  Authorized  Version  renders  it  "  take," 
*'take  away  "  or  **  take  up."  The  Revised  Version  also  renders  it  "  bear"  or 
"  beareth  "  rarely.  Verse  30  is  a  repetition  of  v.  15,  where  the  words  are 
explained. 

31.  I  knew  him  not]  To  what  period  in  the  past  does  he  refer?  In 
what  sense  are  we  to  understand  this  phrase?  It  cannot  refer  to  the  moment 
of  his  baptism  ;  for  then  John  said,  "  I  have  need  to  be  baptized  of  thee,  and 
comest  thou  to  me?"  See  Matt.  3  :  14,  which  implies  that  he  knew  him  then, 
as  a  holy  person,  and  apparently  as  the  Messiah,  though  the  latter  is  not  a 
necessary  inference.  If  he  did  not  refer  to  that  period,  he  could  not  certainly 
have  meant  any  later  one,  for  after  the  baptism  John  recognized  Jesus,  v.  33. 
It  must  then  refer  to  some  earlier  period.  In  what  sense  ?  That  he  ab- 
solutely knew  not  Jesus?  This  seems  improbable.  The  close  relations  of 
Elisabeth  and  Mary  make  it  difficult  to  suppose  that  John  and  Jesus  were 
strangers  to  each  other.  Godet  urges  that  they  were  strangers,  but  liis  argu- 
ment is  unsatisfactory.  The  meaning  of  John  then  must  be,  that  at  some 
earlier  period  than  the  one  on  which  he  here  spoke,  he  did  not  recoc/iiize 
Jesus  as  the  Messiah.  But  the  fact  was  clearly  revealed  to  him  at  the  bap- 
tism since  he  saw  the  Holy  Spirit  descend  upon  him.  Compare  v.  33  with 
Matt.  3  :  14.  Moreover  John  adds  that  he  knew  of  the  prophecy,  and  for 
that  reason  he  came  baptizing  with  water.  He  understood  his  mission, 
which  was  to  prepare  the  way  for  the  Messiah,  who  John  was  assured  would 
speedily  be  made  manifest  to  Israel.  For  this  reason  he  began  his  reforma- 
tory mission  of  repentance,  even  before  he  had  recognized  the  person  of  the 
Messiah.  He  declared  the  necessity  of  forsaking  sin,  and  preached  tlie 
baptism  of  repentance  that  the  Christ  might  be  revealed  to  the  heart.  In- 
deed, there  was  a  popular  belief,  which  is  mentioned  by  Justin,  that  the 
Messiah  would  not  be  known  until  he  was  anointed  by  Elijah.  Dialogues, 
Chap.  8. 

32.  John  bare  witness]  Notice  the  revised  reading,  "bare  witness, 
saying,  I  have  beheld  the  Spirit  descending  as  a  dove  out  of  heaven."^  This 
witness  was  after  the  baptism  of  Jesus,  the  period  apparently  at  which  all 


Common  Version. 

31  And  I  knew  him  not  :  but  that  he  should 
be  made  manifest  to  Israel,  therefore  am  I 
come  baptizing  with  water. 

:V2  And  John  bare  record,  saying,  I  saw  the 


Revised  Version. 

31  was  ^before  me.  And  I  knew  him  not; 
but  that  he  should  be  made  manifest  to 
Israel,  for  this  cause  came  I  baptizing2in 

32  water.     And  Jolin  bare  witness,  saying,  I 


Spirit  descending  from  heaven  like  a  dove,  and  have  belield  tlie  Spirit  descending  hs  a  dovt 

it  abode  upon  him.  '        out  of  heaven;  and   it  abode   upon   bim. 

IQr.  first  in  regard  of  me.        -  Or,  mt?^ 


John  1  :  33,  34.]  JESUS  MAKING  DISCIPLES.  39 

this  testimony  was  given.  Compare  the  accounts  in  Matt.  3:  13-17;  Mark 
1:9-11;  and  Luke  3:  21,  22. 

33.  he  that  sent  nie]  John  solemnly  repeats  that  he  did  not  knoW) 
that  is,  did  ni)t  recognize  the  Messiah  in  Jesus  at  first,  hut  states  liow 
lie  was  assured  of  his  real  character,  and  how  he  identified  his  person. 
Tiie  same  one  who  sent  him  to  baptize  gave  him  a  sure  sign,  :ls  he  states  in 
this  verse.  Notice  the  revised  reading:  "Upon  whomsoever  lluni  shalt  see 
the  Spirit  descending,  and  abiding  upon  him,  the  same  is  he  that  baptizeth 
in  the  Holy  Spirit."  This  account  implies  the  baptism  of  Jesus  as  nar- 
rated by  oilier  evangelists,  though  it  is  not  expressly  stated  in  this  Gospel. 
Before  the  baptism  of  Jesus,  John  had  said  to  the  multitude,  "  I  indeed 
baptize  you  in  water  unto  repentance  .  .  .  but  he  that  cometh  afier  me  .  .  . 
shall  baptize  you  in  the  Holy  Spirit  and  in  fire."  Matt.  3:11,  Revised 
Version.  So  John  understood  this  to  ])oint  out  the  Messiah.  And  hence 
he  adds  as  in  v.  34:  "1  have  seen,  and  have  borne  witness  that  this  is  [not 
"was"]  the  Son  of  God."  Revised  reading.  The  "Son"  here  presents  the 
same  relation  of  Jesus  the  Christ  to  the  Father  as  had  already  been  staled  in 
vs.  14  and  18.  There  is  al.'^o  a  clear  reference  to  the  heavenly  atlestation  of 
Christ's  character  at  his  baptism :  "  Thou  art  my  beloved  Son,  in  thee  1  am 
well  pleased."    Mark  1:11;  Luke  3 :  22. 

Suggestive  Applications — 1.  It  takes  candor  and  courage  to  make  a 
true  confession  for  Christ.  2.  "Spare  neither  friends  nor  foes  to  confess  the 
truth."  Cramer.  3.  A  Christian  teacher  should  be  well  informed,  properly 
authorized,  and  have  decided  and  right  convictions  respecting  the  truth. 
4.  Teachers  should  be  more  careful  to  do  good,  to  maintain  the  truth,  than 
to  appear  great.  5.  Those  in  power  and  honor,  sometimes  have  more  zeal  in 
maintaining  their  honor,  than  in  learning  the  truth.  6-  A  great  teacher 
usually  is  clothed  with  humility.  7.  The  greatest  and  truest  teachers  among 
mankind  are  not  always  recognized.  8.  God  by  his  providence  often  con- 
firms the  hearts  of  his  waiting  people.  9.  Those  who  are  clear  in  the 
knowledge  and  experience  of  Christ,  are  usually  strong  in  their  witness  for 
him. 

Jesus  Making  Disciples.     1 :  35-51. 

Jordan  Valley  in  Jii)>j-..\.     27  a.  d. 

John  the  Baptist  calls  the   attention  of  two  of  his   disciple.',  Andrew  and 

probably  John,  to  Jesus  as  the  Lamb  of  God.     Andrew  brings    his   brother 

Simon  Peter  to  Jesus.     The  day  after  this,  Jesus  calleth    Philip,  and   Philip 

bringeth  Nathanael,   elsewhere   called  Bartholomew,  to  Jesus.     Nathanael 


Common  Version. 

33  And  I  knew  him  not:  but  he  that  sent 
me  to  baptize  with  water,  tlie  same  said  unto 
me.  Upon  whum  thuu  shiilt  see  the  Sfiirit 
descending,  and  reniaininp  >>u  him.  the  same 
is  he  wliich  baptizetli  with  the  Holy  tiliost. 

34  And  I  saw,  and  bare    record    that    tliia    is     M  And  I  liave  sei-n,  and    have   l>orne  witness 
the  Son  of  God.  '        that  this  is  the  Son  of  God. 


Revised  Version. 

33  And  I  knew  him  not:  but  he  that  sent  me 
to  baptize  'in  water,  lie  sjiid  unto  nie,  l"|K)n 
whomsoever  thou  shalt  see  the  Spirit  de- 
scendinj;,  and  aliiding  niH>n  liim,  ttie  same 
is   he    that  baptizeth    Mn    the    Holy  Spirit. 


2  Or,  witU 


40 


COMMENTARY  ON  THE  GOSPEL  OF  JOHN. 


[John  1 :  35-38, 


confesses  that  Jesus  is  the  Son  of  God,  the  King  of  Israel.     This  is  the  first 
gathering  of  Christian  disciples. 

35.  Again  the  next  day]  Or,  "Again  on  the  morrow,"  as  in  Revised 
Version.  Mark  the  events  on  the  four  successive  days.  On  the  first  day, 
the  delegation  from  Jerusalem  questioned  John,  vs.  19-27  ;  on  the  second, 
John  first  points  out  Jesus  as  the  Lamb  of  God,  v.  29 ;  on  the  third  he 
again  calls  the  attention  of  his  disciples  to  Jesus,  giving  him  the  same  title, 
V.  35,  and  two  disciples  of  John  followed  Jesus,  vs.  37,  38 ;  and  on  the  fourth 
day,  Jesus  findeth  and  calleth  Philip  on  the  way  to  Galilee,  v.  43. 

two  of  his  disciples]  One  of  the  two  disciples  of  John  was  Andrew, 
and  the  other  is  not  named,  but  as  the  details  here  are  minute,  indicating  an 
eye-witness  of  the  events,  and  as  this  evangelist  never  names  himself,  and 
would  not  have  suppressed  the  name  of  the  other  disciple  without  some  good 
reason,  it  is  fair  to  suppose  that  the  other  one  was  John  himself.     See  v.  40. 

36.  looking  upon  Jesus]  The  Revised  reading  "  looked "  is  better. 
It  has  the  force  of  a  fixed  admiring  gaze,  as  when  one  is  recognizing  a  much- 
esteemed  friend.  This  incident  must  liave  followed  the  great  temptation 
which  John  does  not  mention.  John  the  Baptist  is  preparing  to  transfer 
his  disciples  to  Jesus.  Stier  supposes  that  Jesus  was  walking  in  silent  medi- 
tation, waiting  for  the  hour  to  begin  his  public  ministry.  John  declares 
again,  "  Behold  the  Lamb  of  God."  It  is  not  certain  that  these  two  disciples 
had  heard  the  previous  announcement,  v.  29-  Indeed  the  inference  is  that 
they  did  not,  for  now,  on  hearing  it  from  the  hermit  teacher,  they  leave  him, 
to  follow  Jesus,  V.  37.  This  exclamation  cut  the  link  that  bound  them  to 
their  former  spiritual  teacher  and  caused  them  to  attach  themselves  to  Jesus 
as  the  Lamb  of  God.  They  understood  John  to  mean  that  here  was  the  long- 
expected  Messiah.     See  v.  29. 

38.  Jesus  turned  .  .  What  seek  ye?]  They  went  after  him  in  a 
vague  hope,  yet  longing  for  more  light ;  hesitating  to  question  him,  although 
their  hearts  went  out  after  him.  Jesus  promptly  turned,  to  meet  and  welcome 
their  seeking.  Yet  he  would  have  them  open  their  hearts  to  him.  So  he 
asks,  "  What  seek  ye  ?  "  It  is  not  "  whom,"  but  *' what."  You  are  seeking 
not  a  man,  a  person,  but  some  unu-'^ual  thing.     What  is  it? 

Rabbi  .  .  .  where  dwellest  [abidest]  thou  ?]    By  this  title,  Rabbi, 

they  confess  themselves  to  be  scholar.'j,  and   that  he  is  a  teacher.     "  Where 
abidest  thou  ?  "  implies  a  temporary  lodging  place,  perhaps  with  a  friend,  not 


Common  Veksion. 

35  ^  Again  the  next  day  after,  John  stood,  and 
two  of  his  disciples. 

36  And  looking  upon  Jesus  as  he  walked,  he 
saith,  Behold  the  Lamb  of  God ! 

37  And  the  two  disciples  heard  him  speak, 
and  they  followed  Jesus. 

38  Then  Jesus  turned,  and  saw  them  follow- 
ing, and  saith  unto  them.  What  seek  ye?  They 
said  unto  him.  Rabbi,  (which  is  to  say,  being 
interpreted.  Master,)  where  dwellest  thou  ? 


Kevised  Version. 

35  Again  on  the  morrow  John  was  standing, 

36  and  two  of  his  disciples;  and  he  looked 
upon   Jesus  as  he   walked,  and  saith.  Be- 

37  hold,  the  Lamb  of  God  !  And  the  two  dis- 
ciples heard   him  speak,  and  they  followed 

38  Jesus.  And  Jesus  turned,  and  beheld  them 
following,  and  saith  unto  them,  VThat  seek 
ye?  And  they  said  unto  him,  Rabbi  (which 
is    to   say,    being     interpreted,  1  Master), 


1  Or,  Teacher 


John  1:39-41.]  JESUS  MAKING   PISClPLT^S.  41 

a  permanent  home  of  his  own.  The  question  also  contains  a  delicate  wish 
to  have  some  personal  conversation  alone,  in  regard  to  his  doctrine  and 
mission.  Notice  that  John  translates  the  word  "Rabbi,"  indicating  that  lie 
wrote  for  readers  who  ilid  not  understand  Hebrew.     See  also  vs.  41,  42. 

39.  Come  and  see]  Or,  "  Come,  and  ye  shall  see."  They  may  have 
thought  of  a  visit  upon  some  other  time  or  day ;  Jesus  bids  them  come  at 
once.  It  is  the  true  Hebrew  invitation  which  he  gives.  If  one  required  to 
be  convinced  of  anything,  their  common  formula  was,  "Come  and  see."  The 
two  as  promptly  accepted  the  invitation  of  Ciirist ;  they  came,  and  saw  and 
"abode"  (the  same  Greek  word  as  in  their  question)  that  day.  What  de- 
lightful converse  they  must  have  enjoyed  !  The  to])ic  and  details  of  the 
conversation  are  not  recorded,  but  the  etlect  of  it  appears  in  v.  41. 

about  the  tenth  hour]  If  John  used  one  Roman  method  of  reckoning 
time,  this  would  mean  about  ten  o'clock  in  the  morning.  Jf,  however,  he 
used  the  Jewish  mode,  the  tenth  hour,  counting  from  sunrise,  would  be  about 
4  p.  M.  Some  think  the  expression  "  that  day  "  implies  the  whole  or  the 
greater  part  of  the  day,  but  this  is  by  no  means  conclusive.  In  common 
speech  it  might  be  said  if  one  arrived  late  in  the  afternoon,  he  abode  there 
that  day.  The  Greeks  of  Asia  Minor,  for  whom  John  wrote  used  the  Baby- 
lonian method  of  counting  the  day  from  the  sunrise  to  sunset,  and  Romans 
also  used  this  (besides  the  other  mode  of  reckoning  the  day),  which  favor 
4  p.  M.  as  the  time  of  the  meeting. 

40.  Andrew,  Simon  Peter's  brother]    When  John  wrote,  Peter  had 

become  more  widely  known  than  Andrew.  But  Andrew  comes  first  to 
Christ,  and  is  the  means  of  bringing  his  more  impulsive  and  active  brother 
Peter.  Andrew  therefore  became  a  disciple  of  Jesus  before  Peter,  whom 
Rome  boastfully  claims  as  primate  of  the  church.  The  other  disciple  was 
doubtless  John  himself.     See  under  v.  35. 

41.  We  have  found  the  Messiah]  Notice  the  Revised  reading,  "He 
findeth  first  his  own  brother  Simon,"  which  implies  that  afterwards  he  found 
some  one  else.  Some  suggest  that  Andrew  sought  Peter,  while  the  other 
disciple  sought  for  his  brother  James,  and  that  Andrew  found  Peter  before 
the  other  found  James.  This  is  not  improbable.  We  know  that  the  dis- 
ciples first  called  were  these  two  pairs  of  brothers.  Matt.  4 :  18-21.  Whether 
Peter  was  brought  to  Jesus  upon  the  same  day  or  on  another,  is  not  certain. 
But  from  v.  43,  the  inference  is  that  it  was  the  same  day.  This  account 
surely  reads  like  an  earlier  meeting  with  Jesus  than  that  by  the  sea  of 
Galilee,  recorded   by  the  other  evangelists.     Comp.  Mark  1 :  16-20 :  Matt. 


Common  Version. 

39  He  saith  unto  them,  Ck)me  and  see.  They 
came  and  saw  where  he  dwelt,  and  abode  with 
him  tliat  day  :  for  it  was  about  the  tenth 
hour. 

40  One  of  the  two  wliich  lieard  John   xpeak, 


Revised  Version. 

39  where  abidest  thou?  He  sjtith  unto  them, 
Come,  and  ye  shall  see.  They  came  there- 
fore and  saw  where  he  abode ;  and  they 
abode  with  him  that  day  :  it  was  about  the 

40  tenth  hour.     One   of  the   two    that    beiird 


and  followed   him,  was  Andrew,  Simon  Peter's  !        .Tobn  speak;  ami  folluwed  him,  was  Andrew, 
brother.  41  Simon   Peter's  brother.     He    findeth    first 


41  He  first  findeth  his  own  brother  Simon, 
and  saith  unto  him,  We  have  found  the 
Messias,  which  is,  being  interpreted,  the 
Christ. 


his  own  brother  Simon,  and  saith  unto  him, 
We  have  found    the  Messiah  (which  is,  be- 


42  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  1 :  42-44. 

4 :  18-22  ;  Luke  5  :  5-11,  with  John  1 :  43-46 ;  2 :  12.  Notice  again  that  John 
interprets  the  meaning  of  the  Hebrew  word  Messiah  for  his  readers,  telling 
them  it  means  the  same  as  the  Greek  word  Christ,  or  Anointed. 

42.  thou  Shalt  be  called  Cephas]  Peter  must  have  been  in  a  mood 
to  receive  the  intelligence  of  the  Messiah  that  his  brother  Andrew  brought 
him  ;  for  he  was  ready  to  go  with  Andrew  to  Jesus.  Jesus  was  also  ready  to 
welcome  him  as  a  follower.  To  impress  Peter's  mind,  Jesus  says,  ''  Thou 
art  h>iraon,  the  Son  of  Jonah"  [Received  Text,  ludva,  or  John,  Greek 
'ludvvov].  But  gazing  intently  upon  him,  he  adds,  "  thou  shalt  be  called 
Cephas."     Again  he  interprets  this  Hebrew  word  Cephas,  by  the  Greek  word 

"  Petros,"  or  "  rock."  This  name  was  applied  in  view  not  of  his  natural, 
but  his  future  spiritual  character. 

Comparing  these  calls  to  discipleship,  vs.  38-50,  and  those  in  Matt.  4: 
18-22,  notice  1.  these  were  in  Judaea,  those  in  Galilee ;  2.  these  appear  to 
have  followed  close  upon  the  baptism,  those  were  later ;  3.  Philip  and 
Nathanael  are  not  named  in  the  Synoptic  Gospels ;  4.  here  it  was  a  simple 
meeting,  there  the  call  was  accompanied  by  a  miracle  ;  5.  here  it  was  a  call  to 
a  belief  in  a  personal  Messiah,  there  a  call  to  an  official  mission  with  Christ. 

43.  Jesus  would  go  forth  into  Galilee]  "  Was  minded  to  go  forth," 
as  in  the  Revised  Version,  is  closer  to  the  thought  in  the  Greek.  This 
morrow  would  now  be  the  fourth  day  after  the  delegation  from  Jerusalem 
met  John.  The  journey  now  begun  ended  on  the  third  day  after,  see  Chap. 
2: 1.  Jesus  findeth  Philip.  The  first  two  disciples  had  sought  Jesus  because 
John  had  called  attention  to  him  as  the  Lan)b  of  God.  Xow  Jesus  himself 
sought  disciples.  He  found  Philip,  and  saith  unto  him,  "Follow  me."  This 
was  understood  to  be  a  call  to  become  a  disciple  of  Jesus,  who  was  now 
recognized  as  a  teacher.  It  was  more  than  a  call  to  accompany  him  on  that 
journey,  as  Godet,  in  common  with  some  of  the  rationalistic  schools,  er- 
roneously understands.  It  is  certain  that  Philip  obeyed  the  call,  for  he  began 
to  bring  others  to  Jesus.  This  furtlier  proves  that  "Follow  me"  meant  a 
a  special  call  to  become  a  disciple  and  helper,  not  a  mere  companion  on  a 
single  journey.  Compare  similar  words  in  Matt.  4:19;  Luke  5:  27;  Mark 
2:14. 

44.  Bethsaida,  the  city  of  Andrew  and  Peter]    Bethsaida  was  on 

the  north-west  shore  of  the  sea  of  Galilee,  near  where  the  Jordan  enters  that 
sea.  Philip  was  "from  Bethsaida,"  the  native  city  of  Andrew  and  Peter. 
Notice  that  Andrew  here  is  named  before  Peter.  But  later,  Peter  and  An- 
drew had  a  house  at  Capernaum.     See  Mark  1 :  21,  29 ;  Matt.  8  :  14 ;  and 


Common  Version. 

42  And  he  brought  him  to  Jesus.  And  when 
Jesus  beheld  him,  he  said:  Thou  art  Simon 
the  Son  of  Jona:  thou  shalt  be  called  Cephas, 
which  is  l)y  interpretation,  A  stone. 

43  ^The  day  following  Jesus  would  go  forth 


Eevised  Version. 

42  ing  interpreted,  ^  Christ).  He  brought  him 
unto  Jesus.  Jesus  looked  upon  him,  and 
said.  Thou  art  Simon  the  son  of  ^  John: 
thou  shalt  be  called  Cephas  (which  is  by 
interpretation,  3  Peter). 


into   Galilee,   and   findeth    Philip,   and    saith     43       On    the   morrow   he    was  minded  to  go 

unto  him.  Follow  me.  |        forth  into   Galilee,  and  he   findeth  Philip  : 

44  Now  Philip  was  of  Bethsaida,  the  city  of  i  44  and  Jesus  saith  unto  him,  Follow  me.    Now 

Andrew  and  Peter.  i        Philip  was  from   Bethsaida,  of  the  city  of 

J  That  is,  Anointed.       2Gr.  Joanes :  called  in  Matt.  16  :  17,  Jonah.  3  That  is,  rock  or  stone. 


JoiTN  1  :  45-47]                         JESUS  MAKING  DISCIPLES.  -o 

. .  4." 

Luke  4  :  31,  38.  Thus  the  notice  of  the  earlier  eall  of  these  disciples  .uiKhi 
lead  the  reader  to  think  that  they  were  from  Jiuheu,  had  not  John  carefully 
ad.led  the  information  in  v.  44.  This  fixes  them  as  Galil«>ans,  as  they 
appear  to  he  in  Matthew's  account  (4  :  18). 

45.  FIlKleth  XathanacI]  l>hilip  seeks  to  make  another  disciple  for 
Jesus  in  >athanael.  whose  name,  like  the  Greek  Theodore,  means  "gift  of 
God.  He  was  of  Cana  of  Galilee,  John  21  :  2.  He  is  usually  identified 
with  the  apostle  Bartholomew,  for:  1.  He  is  mentioned  with  those  who  he- 
came  apostles;  2.  Nathanael  does  not  occur  in  the  Synoptic  Gospels,  nor 
Bartiu)lomew  in  John;  3.  Bartholomew  is  a  patron'vmic  (Har,  son  and 
Tolmai,  I.e.,  son  of  Tolmai)  and  is  coupled  with  Philip  in  the  apostolic  list 

Moses  in  the  law  .  .  did  write]  The  (Jreek  order  is  pee.iliar  in  this 
sentence,  "Of  whom  wrote  Moses  in  the  law  an.l  the  prophets  we  have  found  " 
It  implies  that  Philip  and  Nathanael  had  dwelt  much  upon  the  Old  Testa- 
ment prophecies  concerning  the  Great  Propliet  who  was  to  arise  in  Israel 
Philip  says  we  have  found  him  in  Jesus  of  Nazareth,  the  son  of  Joseph 
There  is  a  half  hint  at  some  previous  knowledge  of  Jesus  in  the  form  of  this 
message  to  Nathanael.     See  also  Matt.  21  :  11. 

46.    Can  any  good  thing  come   out  of  Nazareth?]     The  "good 

thing'-  refers  naturally  to  the  expected  prophet  of  whom  Philip  had  spoken. 
For  prophecy  had  not  mentioned  Nazareth  hut  Bethlehem  as  the  hirth-place 
of  the  coming  king.  Indeed  Nazareth  is  not  named  in  the  Old  Testament. 
Hence  Nathanael  expresses  surprise  that  so  great  a  good  should  come  from  a 
place  not  named  in  the  Scriptures,  and  withal  a  town  so  small  and  ohscure 
as  Nazareth.  There  may  have  been  a  tinge  of  local  jealousy  in  the  question 
since  Nathanael  was  from  the  neighboring  town  of  Cana,  but  it  is  small 
warrant  for  understanding  that  he  referred  to  the  town  in  contempt  because 
of  a  bad  moral  reputation.  "Nazarene,"  as  a  term  of  reproach  araon-  the 
Jews,  came  later.  Philip's  answer  was  short,  sensible,  direct,  "Come 
and  see."  To  those  who  question  the  goodness  and  value  of  Christian  re- 
ligion, the  disciples  may  well  say,  "  Come  and  see."  Visit  lands  like  the 
Sandwich  Islands  and  Madagascar,  reformed  and  saved  bv  Christian  mi.>..ion3 
in  our  time;  and  learn  the  power  of  Christ  to  save  men  and  lift  them  from 
the  depths  of  ignorance  and  vice. 

47.  Israelite  .  .  in  whom  is  no  gnlle]  It  is  evident  from  the  nar- 
rative that  Nathanael  quickly  obeyed  the  call  of  Philip.  He  is  ready  to 
test  the  correctness  of  Philip's  statement,  improbable  as  it  appeared  to  'him. 
His  mind  was  open  to  the  truth  ;  he  was  ready  to  gain  new  truth,  or  to  have 


Common  Veksiov. 


Revised  Version. 


45  Philip  findeth  Xathana.-l,  and  saith  unto    45  Andrew  and  Peter.    Philip  findoth  Nathan- 
hun.Me  have  lound  liini.  of  whom  M...pm  in  a..i    o„,i  ...;.. ..:''',-."•,'"*": 


..      ,              ,  ^,             -, •  "f  «h"in  Mo-^es  in  aol,  and  saith   unto   liini "  W.>  hav.-  Vuiind 

Na/  rt'h"he*i>:.  '7t'"''\  ''•'  ""**'•  •''"^"^  "'  »""'•  °f  ^"'•'"  -^'-^  i"  th/iaw    Lnd       e 

46  V     i  vftt!^?..'.   1         ■/     \    v.-       n        u  Pr"P»iet.,did   wri.e,Jo.us„f  Na/.a,Pth.the 

.r^^::^^;::^':::;^!  .tut  of  NaJiSi/>vs  '"  -  '"^  '^•^^"'-  '"■'■  ^'""""^^' '"'  "-"• 

saith  unto  him,  Come  an<l  see. 

47  Jesus  saw  Nathanael  coming  to  him,  and 


saith  of  him,  Keh.dd   an    Israelite  indeed    iu 
whom  is  no  guile! 


him,  ("an  any  u.m«1  thinp  coini-  out  of  Naza- 
r.-th  ?     I'hilip  saith  unto  him.  Coine  and  fw-e. 
47  Jesua  saw   Nathanael    coming  to  him,  uod 
saith  of  bim,  Behold,  au  Israelite  indeed,  io 


44 


COMMENTARY  ON  THE  GOSPEL  OF  JOHN. 


[John  1 :  48-51. 


any  misconceived  ideas  corrected.  Jesus  saw  Nathanael  coming,  and  with 
clear  knowledge  of  his  character,  said,  "  Behold  an  Israelite  truly,  in  whom  is 
no  guile !  "  The  children  of  Jacob  "  the  supplanter,"  might  be  children  of 
guile,  for  he  was  a  supplanter.  But  here  is  one  free  from  it,  a  true  Israelite. 
Ps.  32 : 2  ;  34 :  13. 

48.  Whence  knowest  thou  me  ?]  This  shows  the  guileless  spirit  of 
the  man.  He  does  not  see  how  Jesus  could  know  anything  about  him.  He 
wishes  to  know  from  whom  Jesus  gained  his  information.  There  is  a  brusque 
sincerity  about  the  question  that  commends  the  questioner.  The  answer  is 
as  simple  and  direct  as  the  question.  "  Before  Philip  called  thee,  when  thou 
wast  under  the  fig  tree,  I  saw  thee."  The  answer  implies  that  the  place  was 
not  now  in  sight.  As  the  fig  tree  represents  the  quietness  of  home,  study,  or 
meditation,  it  has  been  supposed  that  Kathanael  was  there  alone,  that  he 
might  have  devout  meditation  and  prayer  relating  to  the  kingdom  of  God 
and  the  coming  Messiah.  This  would  explain  his  remarkable  confession. 
Since  no  human  heart  knew  of  his  secret  retirement,  nor  his  thoughts,  this 
revelation  of  Jesus  would  tend  to  convince  him  that  such  knowledge  could 
only  come  to  a  prophet. 

49.  Son  of  God  .  .  King  of  Israel]  This  searching  revelation  of  his 
heart  and  the  sympathy  shown  with  it,  compelled  Nathanael  to  make  the 
double  confession.  It  springs  from  the  heart  of  one  who  had  devoutly  studied 
the  Old  Testament.  These  two  thoughts  of  the  Son  of  God  and  the  King  of 
Israel  appear  together  in  Ps.  72.  The  first  title  indicates  Messiah's  relation 
to  God,  the  other  to  God's  chosen  people.  "Son  of  man"  in  v.  51  is  the 
complement  of  the  other  two  titles. 

50.  thou  Shalt  see  greater  things]  It  is  not  necessary  to  begin  this  verse 
with  a  question.  It  reads  well  to  say:  "Because  I  said  unto  thee,  I  saw 
thee  underneath  the  fig  tree,  thou  believest."  The  knowledge  that  Jesus  had 
shown  he  possessed  about  Nathanael,  seemed  to  be  divine,  and  led  him  to  be- 
lieve. This  was  to  be  but  the  beginning  of  a  progressive  revelation  of  Christ- 
like truths  to  Nathanael.     Greater  things  were  to  come.     What  were  they? 

51.  Verily,  verily  .  .  heaven   opened]     This   double  "Verily"  is 

characteristic  of  John's  Gospel.  It  is  found  about  twenty-five  times.  The 
"  Amen  "=  "  Verily  "  is  used  singly  about  fifty  times  in  the  Synoptics,  but 
the  double  form  appears  only  in  this  Gospel.    It  is  a  mark  of  the  certainty  of 


Common  Version. 

48  Nathanael  saith  unto  him,  Whence  know- 
est thou  me?  Jesus  answered  and  said  unto 
liim,  Before  that  Philip  called  thee,  when  thou 
wast  under  the  fig  tree,  I  saw  thee. 

49  Nathanael  answered  and  saith  unto  him, 
Rabhi,  thou  art  the  Son  of  God;  thou  art  the 
King  of  Israel. 

50  Jesus  answered  and  said  unto  him,  Be- 
cause I  said  unto  thee,  I  saw  thee  under  the 
fig  tree,  believest  thou  ?  thou  shalt  see  greater 
things  than  these. 

51  And  he  saith  unto  him.  Verily,  verily,  I 
say  unto  you,  Hereafter  ye  shall  see  heaven 
open,  and  the  angels  of  God  ascending  and 
descending  upon  the  Son  of  man. 


Revised  Version. 

48  whom  is  no  guile !  Nathanael  saith  unto 
him,  Whence  knowest  thou  me  ?  Jesus 
answered  and  said  unto  him.  Before 
Philip    called    thee,    when    thou  wast  un- 

49  der  the  fig  tree,  I  saw  thee.  Nathan- 
ael answered  him,  Rabbi,  thou  art  the  Son 

50  of  God ;  thou  art  King  of  Israel.  Jesus 
answered  and  said  unto  him,  Because  I  said 
unto  thee,  I  saw  thee  underneath  the  fig 
tree,  believest  thou?  thou  shalt  see  greater 

51  things  than  these.  And  he  saith  unto  him, 
Verih',  verily,  T  say  unto  yon,  Ye  shall  see 
the  heaven  opened,  and  the  angels  of  God 
ascending  and  descending  upon  the  Son  of 
man. 


John  2: 1-11.]  TItE  MAltRIAC.E  IN  CANA.  45 

the  thing  mentioned  ;  it  is  spoken  with  conscious  assurance.  "Ye  shall  see" 
literally  "  the  heaven  that  has  been  ojiened,  and  the  angels  ascending  and 
descending  upon  the  Son  of  man."  The  figure  is  drawn  from  the  vision  of 
Jacob's  ladder,  (ien.  28.  But  to  what  event  that  Nathnnael  would  behold 
does  it  allude?  This  has  been  variously  answered.  Some  refer  it  to  the 
transfiguration,  but  Nathanael  was  not  a  witness  of  that  scene,  nor  were 
angels  visible  to  those  who  did  see  it.  Besides  Jesus  made  the  same  pre- 
diction at  his  trial,  Matt.  26:64;  Mark  14:62;  Luke  22:69.  Some  refer 
it  to  the  agony  in  Gethsemane,  but  Nathanael  did  not  witness  this:  others 
refer  it  to^the  ascen.>*ion,  but  there  was  no  descent  of  angels  in  tlie  manner 
this  passage  seems  to  describe.  If  it  is  to  be  taken  in  a  literal  sense,  it  must 
refer  to  some  scene  unrecorded  or  unknown.  The  similarity  of  language 
leads  one  to  infer  that  the  same  thing  is  meant  in  Matt.  26  :  04  and  parallel 
texts.  *'  Hereafter"  is  omitted  in  the  Revised  Version.  Recent  interpreters 
regard  it  as  describing  that  free  access  to  God  and  heaven,  opened  by  the 
finished  work  of  the  Redeemer.  It  may  also  de.'^cribe  the  actual  ministry  of 
angels  to  the  saints.  See  Heb.  1  :  13,  14.  "  Son  of  man  "  is  a  title  Jesus 
applied  to  himself  frequently.  Ezekiel  uses  it,  thus  contrasting  humanity 
with  divinity,  or  divine  power.  Thus  while  John  calls  him^  the  Word ; 
John  the  Baptist,  the  Lamb  of  God  ;  and  Nathanael,  Son  of  God,  King 
of  Israel:  by  the  title,  "Son  of  man,"  Jesus  declares  his  cluse  sympathy 
with  human  nature,  the  perfect  ideal  man.  The  Greek  is  avdpuTzoc,  not  av/)/o, 
meaning  man  in  the  widest  sense,  not  man  as  an  individual,  nor  man  as 
distinguished  from  woman.  His  relation  is  to  the  entire  race  without 
regard  to  color,  sex,  or  race. 

Suggestive  Applications. — 1.  John  the  Baptist  points  his  pupils  to 
Christ.  2.  Jesus  welcomes  those  who  seek  him.  3.  They  find  delightful 
communion  with  the  Lord.  4.  Having  found  Christ,  our  first  work  is  to 
bring  others  to  him.  5.  The  followers  of  Christ  gain  in  faith  and  numbers 
by  personal  work  for  him.  6.  Bring  our  nearest  friends  first,  as  Andrew 
brought  his  brother  Peter.  7.  Men  are  to  be  prepared  for  the  call  of  Christ; 
study  of  the  Old  Testament  is  one  form  of  such  preparation.  8.  If  one  has 
doubts,  urge  that  he  "come  and  see"  Christ.  9.  Using  the  privileges  we 
have,  opens  the  way  for  greater  ones  to  come  to  the  soul. 

The  Marriage  in  Cana.    2  : 1-11. 

Cana  in  Galilee.     February,  a.  p.  27. 

The  Word,  who  made  all  things,  became  flesh,  and  in  the  fle.sh  gives  proofs 
of  his  creative  power.  The  mastery  over  nature  appears  not  as  a  mere  ex- 
hibit of  power,  but  for  holy  and  righteous  ends.  Human  ignorance  is  to  be 
enlightened,  and  weak  faith  to  be  confirmed.  We  reasonably  expect  divine 
communications  to  be  attended  by  the  miraculous,  that  ii?,  something  s^iiper- 
natural,  though  not  co»/ra-natural.  This  power  Jesus  first  shows  in  a  home 
circle,  at  a  feast  of  pure  wedded  love,  thus  sweetening  and  sanctifying  domes- 
tic joy.s,  and  associating  family  life  with  the  very  foundations  of  our  holy 
religion. 


46  COMMENTARY  ON  THE  GOSPEL  OP  JOHN.  [John  2 : 1-4. 

1.  the  third  day]  The  third  day  from  the  last  incident  mentioned  in 
Chap  1 :  43-51.  If  Bethany  on  the  Jordan  was  east  of  Scythopolis,  it  would 
be  a  journey  of  about  25  miles  from  that  place  to  Cana  in  Galilee  and  easily 
acconij  lished  witliin  two  days. 

marriage  in  Cana]  More  exactly  there  was  a  marriage  feast  in  Cana  of 
Galilee,  now  known  as  Kefr-Kenna,  lying  between  4  and  5  miles  north-east 
of  Nazareth.  The  site  proposed  by  Robinson  at  Khirbet  or  Khurbet  Kana, 
has  had  few  advocates  since  the  thorough  explorations  of  the  Palestine  Fund 
Society.  It  was  called  "  Cana,"  meaning  "  reed,"  doubtless  from  the  reeds 
growing  on  the  marsh  below  the  town.  "Of  Galilee"  was  added  either  to 
distinguish  the  town  from  another  of  the  same  name  on  tiie  borders  of 
Phoenicia,  or  it  may  be  to  mark  the  district,  as  if  it  were  said,  this  first  mani- 
festation of  Jesus  was  in  Galilee.  With  singular  tenderness  the  writer  adds, 
"  the  mother  of  Jesus  was  there."  What  associations  must  have  been  brought 
to  John's  mind  as  he  wrote  this  !  How  it  recalled  his  care  for  Mary  in  her 
advanced  years,  and  the  loving  words  with  which  Jesus  on  the  cross  com- 
mitted the  care  of  his  mother  to  John  !     See  John  19  :  26,  27. 

2.  Jesus  was  called  [bidden]  The  disciples  were  invited  because  they 
were  disciples  of  Jesus.  The  narrative  centers  about  him.  He  accepts. 
The  Founder  of  Christianity  promoted  and  sanctioned  the  duties  and  joys  of 
domestic  and  married  life.  He  takes  delight  in  the  home  and  its  social 
festivities.  He  honors  by  his  presence  a  marriage  feast,  and  the  purity  of 
family  life.  Asceticism  receives  no  favor  from  the  example  of  Christ.  He 
would  have  our  homes  sanctified  by  pure  wedded  love  and  domestic 
friendship. 

3.  the  mother  of  Jesns  saith  .  .  They  haye  no  wine]    The  wine 

failed :  perhaps  from  the  presence  of  unexpected  guests,  or  from  the  long 
continuance  of  the  feast.  If  we  suppose  that  the  disciples  were  unexpected, 
or  that  being  invited,  it  was  known  that  Jesus  and  his  followers  were  far  off 
in  the  Jordan  valley  and  so  their  return  scarcely  looked  for,  they  may  have 
been  unintentionally  the  cause  of  the  failure.  This  would  be  a  strong  reason 
for  an  appeal  to  Jesus,  under  the  impression  that  he  could  in  some  way  pro- 
vide a  relief  from  the  mortification  of  the  family.  The  reply  leads  to  the 
inference  that  she  had  in  mind  the  exercise  of  a  hidden  power,  never  before 
manifested,  it  is  true  (v.  11),  but  which  was  forecast  by  the  events  at  his  birth, 
presentation  in  the  temple,  and  baptism. 

4.  Woman,  what  have  I  to  do  with  thee  ?]  This  form  of  expression 
is  Oriental,  and  not  essentially  wanting  in  respect  or  kindness  as  the  English 
rendering  makes  it  appear.     Homer  makes  Priam  address  Hecuba  his  queen  in 


Common  Version. 

CHAP.  II. — And  the  third  day  there  was  a 
marriage  in   Cana  of  Galilee;    and    the 
mother  of  Jesus  was  there : 

2  And  both  Jesus  was  called,  and  his   dis- 
ciples, to  the  marriage. 

3  And  when  they  wanted  wine,  the  mother 


Revised  Version. 

2       And  the  third  day  there  was  a  marriage 
in  Cana  of  Galilee;  and  the  mother  of  Jesus 

2  was  there  :  and  Jesus  also  was  bidden,  and 

3  his  disciples,  to  the  marriage.     And  when 
the  wine  failed,  the  mother  of  Jesns  .«aith 

4  unto  him.  They  have  no  wine.     And  Jesns 


of  Jesus  saith  unto  liim.  They  have  no  wine.       |        saith    unto  her,  Woman,  what  have  I  to  do 
4  Jesus  saith  unto  her,  Woman,  what  have  I  I        with    thee?    mine   hour  is  not  yet   come 
to  do  with  thee  ?  mine  hour  is  not  yet  come. 


48 


COMMENTARY  ON  THE  GOSPEL  OF  JOHN. 


[John  2 : 5-8. 


similar  phrase.  Yet  it  was  intended  to  check  the  mother's  forwardness  in  at- 
tempting to  guide  Jesus  in  his  public  work.  It  was  a  firm  but  kind  reminder 
that  he  was  not  to  be  subject  to  any  human  will  in  his  work.  By  "  mine 
hour  is  not  yet  come  "  he  seems  to  have  reference  to  his  revelation  to  the 
world  as  Messiah.  And  if  this  was  also  in  the  mind  of  the  mother,  then  the 
drift  of  the  remark  and  the  occasion  of  it  are  made  obvious. 

5.  saith  unto  the  servants]  The  Greek  for  "servants"  is  not  the 
usual  word  meaning  "  slave,"  nor  the  common  one  for  hired  servants,  but  it 
is  the  same  one  from  which  the  English  "  deacon  "  comes.  The  "  servants  " 
or  "  deacons  "  may  therefore  have  been  friends  of  the  family,  possibly  the 
disciples  of  Jesus,  as   Prof.  Reynolds  suggests.     But  the  latter  is  not  very 

probable,  since  that  would  render  her 
charge  to  the  servants  needless.  She 
accepts  the  answer  of  Jesus,  and  evi- 
dently understands  that  he  will  in  some 
way  comply.  Hence  she  puts  the 
servants  or  waiters  in  an  attitude  of 
obedience  to  his  orders. 

6.    six    waterpots    of    stonej 

These  held  water  required  on  days  of 
ceremonial  purification  or  washings. 
Hence  they  appear  to  have  been  empty 
now.  They  contained  two  or  three 
*'  firkins "  or  measures  apiece.  The 
Ati'ic  metretes  "measure"  was  equal  to 
about  8  gallons,  so  that  the  six  stone 
jars  would  contain  about  134  gallons ;  a  bountiful  provision  such  as  nature 
and  the  God  of  nature  always  makes.  It  seems  so  bountiful,  that  some  have 
ineffectually  tried  in  various  ways  to  reduce  the  quantity. 

7,  Fill  the  waterpots]  The  Lord  works  no  unnecessary  miracles. 
The  servants  could  not  provide  the  wine,  but  they  could  fill  the  jars  with 
water.  This  they  are  called  upon  to  do.  So  we  cannot  recreate  the  soul  or 
regenerate  a  heart,  but  can  fill  the  mind  with  gospel  truth ;  we  can  persuade 
our  friends  to  go  where  the  gospel  is  proclaimed  and  the  Holy  Spirit  given 
to  renew  the  hearts.  We  can  invite  people  to  church,  children  to  Sunday 
school,  waifs  from  the  street.  The  waiters  obeyed  ;  the  jars  were  filled  to  the 
brim.     Our  work  for  Christ  should  be  thoroughly  done. 

8.  Draw  out  now]     The  jars  had  been  filled  with  water  by  the  waiters, 


STONE   WATER-JARS. 


Common  Version. 


5  His  mother  saith  unto  the  servants,  What- 
soever he  saith  unto  you,  do  it. 

6  And  there  were  set  there  six  waterpots  of 
stone,  after  the  manner  of  the  purifying  of  the 
Jews,  containing  two  or  three  firkins  apiece. 

7  Jesus  saith  unto  them,  Fill  the  waterpots 
with  water.  And  they  filled  them  up  to  the 
brim. 

8  And  he  saith  unto  them,  Draw  out  now, 
and  bear  unto  the  governor  of  the  feast.  And 
they  bare  it. 

1  Or,  steward 


Revised  Version. 

5  His  mother  saith  unto  the  servants,  What- 

6  soever  he  saith  unto  yon,  do  it.  Now  there 
were  six  waterpots  of  stone  set  there  after 
the  Jews'  manner  of  purifying,  containing 

7  two  or  three  firkins  apiece.  Jesus  saith 
unto  them.  Fill  the  waterpots  with  water. 

8  And  they  filled  them  up  to  the  brim.  And 
he  saith  unto  them,  Draw  out  now,  and  bear 
unto  the  i  ruler  of  the  feast.   And  they  bare 


John  2:0,  lo.] 


THE  MARRIAGE  IN  CANA.  49 


and  without  any  further  action  they  are  directed  to  draw  out  and  bear  to  the 
ruler  of  the  feast.  Who  this  official  was  is  not  certain.  Some  make  him  the 
the  chief  of  the  servants;  others,  strictly  the  ''governor"  of  the  feast,  which 
presumes  more  wealth  and  formality  than  would  be  likely  in  so  small  a  town 
asCana;  others  think  that  he  was  the  "  taster"  appointed  sometimes  from 
the  ''uests  The  latter  would  account  for  the  freedom  with  wiuch  he  ad- 
dressed the  bridegroom.  But  from  whence  were  the  servants  to  draw  ?  From 
the  jars  is  the  common  and  the  most  probable  answer.  Yet  it  is  not  neces- 
sarilv  the  true  one.  The  Greek  is  "  draw,"  and  it  might  mean,  you  have 
filled  the  water  pots,  everv  thing  for  purification  is  ready,  draw  now  and  bear 
to  the  ruler  that  is,  draw'  from  the  spring  itself.  But  the  former  interpre- 
tation seems  the  more  natural  one.  They  bear  it,  conscious  of  the  wonderful 
change  from  water  to  wine.  ^  .*  t 

9.    When  the  ruler  .  .  tasted  .  .  and  knew  not  whence  it  was] 

The*  ruler  of  the  feast  did  not  know  whence  it  came.    While  he  may  have  known 
the  resources  of  the  feast,  his  remark  in  v.  10  implies  that  he  did  not  know 
that  the  wine  had  failed.     On  the  contrary  he  declares  that  the  best  had  been 
reserved,  as  he  supposed,  purposely  by  the  bridegroom  until  near  the  close  of 
the  fea<^t      The  servants  [Greek  :  (hdKovot]  knew  whence  the  wine  came,  and 
by  inference  what  it  was.     The  fragrant  odor  of  the  wine  must  have  made 
them  conscious  of  the  change  from  water.     The  pleasant  raillery  of  the  ruler 
indicates  that   the  bridegroom  had,  as  he  thought,  strangely  kept  him   in 
ignorance  of  this  excellent  quality  of  wine,  as  if  it  had  been   secreted  to 
surprise  them  all  by  the  richness  and  excellence  of  its  flavor.     Precisely  at 
what  moment  the  change  was  made,  or  whether  the  whole  quantity  in  the 
jars  was  made  wine,  are  speculations  of  comparatively  small  importance.     It 
may  be  added,  however,  that  the  rationalistic,  poetic,  and  mystic  explana- 
tions of  the  change  are  all  alike  surrounded  with  serious  perplexities,  that 
are  more  difficult  to  believe,  than  to  believe  it  to  be  a  miracle  worked  by  the 

''To' '  whenmen  have  well  drunK,  then]    Or,  ''when  vun  have  drunk 

freelv,  then  that  which  is  worse,"  Revised  Version.  The  ruler  l--orously 
and  flmiliarlv  calls  to  the  bridegroom,  complimenting  him  by  noting  hat 
he  had  revers'ed  the  usual  custom  of  hosts,  by  presenting  the  best  wine  last 
"When  men  have  drunk  freely,"  does  not  have  any  I^^^^^^V'f  r^llL  Iv 
companv  then  present.  The  chaffing  words  merely  inUicated  tl-jt  gen  rai  y 
a  worldly  wise  host  gave  his  best  when  the  taste  was  keen,  and  sensitive  , 


Common  Version. 

9  When  the  ruler  of  the  feast  had  tasted  the 
water  that  was  made  wine,  and  knew  not 
whence  it  was,  (but  the  servants  w-hich  drew 
the   water  knew,)  the  governor  of  the  feast 


Revised  Version. 


9  it  And  when  the  ruler  of  the  feast  tasted 
the  water  i  now  become  wine,  and  knew 
not  whence  it  was  (but  the  servants  wlio 
had   drawn  the  water  knew),  the  niler  of 

-—    ,  -  10  the  feast  culleth  the  bridegroom,  andsaitn 

called  the  bridegroom,  i  .  j       ^        .   nnui  setteth  on  first  the 

10  And  saith   unto  b.m,  Kvery  man  at    he  u   to  '^m,  *.>  ^^^^   ^^^_^  ^^^^^^ 

beginning  doth  set  forth  ^<;o^^  ^^'^  j/^^"  |        Ky.7/  n'tbat  which  is  worse  :  thou  hast 
men  have   well  dnink,  then    that  wliicii    is  ,        uccij, 
wome:  but  thou  hast  kept  the  g'lod  wine  until  [ 
now. 

1  Or,  that  U  had  become 


50  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  2 :  11. 

later,  when  taste  was  cloyed  and  dulled  by  free  indulgence,  the  poorer  wine 
was  used.  Prof.  Reynolds  aptly  says  on  this  passage :  "  The  best  wine  is 
appropriately  given  when  the  senses  are  keenest;  but  when  the  climax  of  the 
festival  has  come,  when  they  have  drunk  too  deeply  or  are  intoxicated,  then 
the  weaker,  poorer,  and  less  fragrant  wine  is  acceptable.  There  need  be  no 
reference  whatever  to  the  present  company.  .  .  The  whole  saying  simply 
asserts,  by  an  outsider,  the  concrete  reality  of  a  wonderful  change  that  had 
occurred.  He  knew  nothing  of  the  miracle.  He  merely  guaranteed  unwit- 
tingly the  phenomena  that  came  within  the  range  of  his  senses.  This  be- 
comes the  more  impressive  because  he  knew  nothing  of  the  cause,  and  was 
profoundly  ignorant  o/  the  claims  of  his  strange  and  wonderful  Guest."  *  The 
bridegroom  made  no  answer,  so  far  as  the  record  shows,  nor  is  any  commeht 
made  on  the  ruler's  remark.  The  writer  in  v.  11  briefly  adds  a  reason  for  his 
record. 

11.    This  beginning  of  miracles   [his  signs]   did   Jesus]     This 

throws  added  light  upon  v.  4  and  upon  the  entire  incident.  The  period  of 
his  subjection  to  Mary  and  Joseph  had  ended.  He  was  now  to  direct  his 
own  work.  He  had  attained  the  age  for  entering  upon  his  priestly  work. 
Compare  v.  4  with  Luke  2:51.  It  seems  needless  if  not  puerile  to  discuss 
whether  this  was  real  wine:  whatever  a  man  of  that  day  familiar  with  social 
customs  would  call  "the  best  wine"  that  this  was,  according  to  testimony. 
Jesus  accepts  the  social  customs  and  the  prevailing  rules  of  hospitality  of  the 
time.  But  that  does  not  of  necessity  imply  that  he  saw  no  sin  or  wrong  in 
many  of  those  customs.  Whatever  may  be  the  view  of  the  nature  and  char- 
acter of  the  wine,  which  Jesus  made  for  this  marriage  feast,  this  truth  is 
clearly  stated:  1.  The  miracle  at  the  time  set  forth  tiie  glory  of  Jesus. 
2.  It  was  the  beginning  of  wonders,  or  miracles  by  him.  All  those  then,  ascribed 
to  him  during  childhood  and  youth  in  the  apocryphal  accounts,  are  false. 
This  was  the  first  miracle  of  Jesus.  By  showing  his  power  it  manifested  his 
glory;  it  attested  his  divine  mission.  "Sign"  is  a  favorite  word  with  John. 
Three  words  are  used  in  the  New  Testament  to  denote  a  miracle:  1.  power, 
Greek,  dbvajLiig  ;  2.  wonders,  Greek,  repara  ;  3.  signs,  Greek,  (rrffiela.  John 
uses  the  first  and  second  terms  only  once  each,  the  third  he  uses  17  times, 
and  many  of  Christ's  wonderful  acts  John  calls  epya  =  "  works,"  simply.  He 
repeatedly  states  that  these  "signs"  are  narrated  to  persuade  men  to  believe 
and  thus  to  have  life  through  Clirist. 

his  disciples  believed  on  him]  Thus  the  primary  end  sought  was 
attained.  The  ultimate  object  of  the  miracle  was  not  merely  to  contribute  to 
the  comfort  and  joy  of  the  marriage  feast.  It  did  that ;  but  there  was  a 
higher  aim:  to  win  disciples  to  a  faith  and  life  in  the  Son  of  God.  "By 
manifesting  his  divine  sympathy  with  marriage,  with  human  life  and  fellow- 


COMMON  Version. 

11  This  beginnins:  of  miracles  did  Jesus  in 
Canaof  Galilee,  and  manifested  forth  his  glory; 
and  his  disciples  believed  on  him. 


Revised  Version. 

11  kept  the  good  wine  until  now.  This  be- 
ginning of  his  signs  did  Jesus  in  Cana  of 
Galilee,  and  manifested  his  glory ;  and  his 
disciples  believed  on  him. 


♦Pulpit  Commentary  on  John,  Vol.  I.,  p.  84. 


John  2  :  12.]  FIRST  CLEANSINO   OF  THE  TEMPLE.  61 

ship,  with  innocent  gladness,  he  proves  himself  to  be  the  sanae  Christ  of  whom 
the  synoptic  tradition  speaks,  the  same  Jesus  who  took  the  children  to  his 
arms,  and  constituted  a  '  marriage  supper,'  the  great  type  of  the  eternal 
nnion  between  CJoil  and  man,  in  the  gospel  of  Ins  love,"*  Matt.  22 :  2fl'. 
The  English  poet  Crashaw  beautifully  described  this  miracle  :  "The  conscious 
water  saw  its  God,  and  blushed."     See  Sacred  p4>igrams  in  Latin. 

Suggestive  Ati'LICATIONS. — 1.  Jesus  worked  ids  lirst  miracle,  hallowing 
home  and  fannly  life,  in  an  obscure  town.  2.  Christ  honors  marriage  rather 
than  celibacy  or  asceticism.  3.  He  does  not  favor  the  intercession  of  the 
saints.  4.  Because  prayers  of  living  saints  are  answered,  it  does  not  follow 
that  prayers  to  dead  saints  are  right.  5.  Jesus  was  not  averse  to  innocent 
social  gatherings.  G.  lie  approved  of  innocent  social  festivities.  7.  If  one 
desires  a  blessing  from  Christ  he  should  be  careful  to  do  as  Christ  bids. 
8  The  believer  may  have  the  tasteless  things  of  this  world  changed  into  the 
richest  spiritual  joys.  9.  The  gospel  heightens  and  hallows  all  our  com- 
forts, and  purifies  all  our  daily  joys,  10,  Pious  and  godly  homes  are  the 
foundation  and  stay  of  true  religion  among  any  people.  11,  The  works  of 
Christ  declare  his  glory.  12.  His  providences  and  his  works  of  grace  are 
intended  to  lead  men  to  believe  on  him. 

First  Cleansing  of  the  Temple.    2 :  13-25. 

Capernaum,  Jerusalem,  April,  27  a.  d. 

This  first  passover  during  our  Lord's  ministry  is  mentioned  by  John  only. 
There  appears  to  be  a  gap  in  the  history  not  supplied  by  either  of  the  evan- 
gelists, though  Matthew  and  Mark  imply  that  Jesus  made  this  visit  to  Judaea. 
See  Matt,  4:12;  Mark  1  :  14,  In  connection  with  this  passover  John  re- 
cords the  cleansing  of  the  temple.  Is  this  different,  or  the  same,  as  that 
recorded  in  Matt.  21:12;  Mark  11:15;  J,ukel9:45?  Would  Christ 
be  likely  to  repeat  such  a  symbolic  act?  We  know  he  repeated  por- 
tions of  his  discourses  and  it  might  be  confidently  expected  that  so  signifi- 
cant and  national  a  religious  act  as  purifying  the  temple  would  be  repeated, 
if  the  first  failed  to  be  effective.  The  first  cleansing  John  places  early  in  the 
ministry,  while  the  second  is  placed  in  the  last  week  of  that  ministry  by  the 
other  evangelists.  The  section  describes  :  1,  a  visit  to  Capernaimi ;  2,  to  the 
passover  at  Jerusalem,  and  a  cleansing  of  the  temple ;  3,  the  Jews'  demand 
for  a  sign  and  the  sign  given. 

12.    After  this  he  went  down  to  Capernaum]    Observe  that  John 

does  not  here  give  a  definite  note  of  time  as  in  v,  1.  How  long  it  was  after 
the  marriage  at  Cana  before  Jesus  went  to  Capernaum,  is  not  said,  but  the 
inference  is  that  it  was  not  many  days.  Some  suppose  that  he  returned  to 
Nazareth  and  went  from  thence  to  Capernaum.     The  exact  site  of  this  town 


Common  Version. 

12  *[  After  this  he  went  down  to  Capernaum, 
he,  and  his  mnther,  and  his  hrethren,  and  his 
disciples;  and  they  continued  there  not  many 
days. 


Revised  Version. 

12  Alter  this  he  went  down  to  Capernaum, 
he,  and  liin  muther,  and  /tin  bretliren,  and 
his  disciples :  and  there  they  abode  not 
many  days. 


*Prof.  Keyuolda. 


52  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  2: 13,14. 

is  not  known.  It  was  on  the  north-west  shore  of  the  sea  of  Galilee,  and  pos- 
sibly at  Khan  Minieh,  but  more  probably  at  Tell  Hum,  where  explorations 
have  uncovered  important  ruins.  It  was  "  going  down,"  for  Cana  was  up  among 
the  hills  of  Galilee,  while  Capernaum  was  down  by  the  sea  of  Galilee.  Jesus 
was  accompanied  by  his  mother  and  brethren  and  his  disciples.  Thus  John 
usually  divides  the  company  in  three  groups :  Jesus,  brethren,  disciples. 
The  "  brethren  "  are  certainly  a  class  distinct  from  the  "disciples."  Jesus 
and  his  family  did  not  have  a  permanent  home  now  at  Capernaum,  as  at  a 
later  period,  for  "  there  they  abode  not  many  days." 

Who  are  meant  by  "brethren"  has  been  variously  answered:  1.  brothers 
in  the  ordinary  sense  ;  that  is,  children  of  Joseph  and  Mary  ;  held  by  Hel- 
vidius  of  Kome  in  the  fourth  century,  and  by  many  others  since ;  2.  that 
they  were  cousins,  suggested  by  Jerome,  to  obviate  objections  of  a  sentimen- 
tal kind  to  the  first  view ;  3.  children  of  Joseph  by  a  previous  marriage ; 
proposed  by  Epiphanius,  based  on  an  apocryphal  legend.  The  difficulties  in 
the  way  of  Jerome's  theory  are  too  formidable  to  be  overcome.  The  view  of 
Epiphanius  is  largely  conjectural,  having  a  weak  historic  foundation  :  the 
first  view  is  the  simple,  common-sense  interpretation  of  the  phrase.  The  ob- 
jection to  this  is  that  then  there  must  have  been  two  James,  two  Simons,  two 
Judases,  and  so  on.  But  we  know  that  these  names  were  very  common,  and 
two  or  tliree  of  the  same  name  were  often  in  the  same  company,  and  were 
distinguished  by  adding  the  place  of  nativity,  or  that  of  the  party,  as  Simon 
the  Zealot.  Again  it  is  said  that  Jesus'  commending  his  mother  to  John  is 
against  this  view.  But  there  is  no  evidence  that  the  brothers  were  present, 
or  were  able  to  care  properly  for  her ;  while  there  is  evidence  that  they  did 
not  at  one  time  certainly  believe  on  him.  John  7 :  5.  The  real  objection 
to  this  ordinary  meaning  springs  chiefly  from  sentiment,  and  from  a  false 
Koman  notion  that  it  will  exalt  the  character  of  Mary  to  hold  that  she  had 
no  other  children.* 

13.  Jesus  went  up  to  Jerusalem]  This  is  said  of  Jesus  alone.  It  is 
remarkable  that  no  mention  is  made  of  his  mother,  his  brethren,  or  his  dis- 
ciples, in  connection  with  the  journey.  The  body  of  the  disciples  seem  to 
have  remained  at  their  usual  occupation,  until  the  later  formal  call.  But 
some  were  with  him,  as  the  notices  in  vs.  17,  22  imply,  John  was  doubtless 
in  the  company.  John  mentions  at  least  three  distinct  passovers  during  our 
Lord's  ministry,  one  here,  a  second  in  6:4,  and  a  third  13  : 1,  and  probably 
a  fourth  in  5  : 1.  It  was  originally  called  the  *'  Lord's  passover,"  Ex.  12  :  11, 
but  here  "the  passover  of  the  Jews"  because  John  was  writing  to  Gentiles, 
not  Jewish  readers. 

14.    he  found  in  the  temple  those  that  sold  oxen  and  sheep] 


Common  Version. 

13  %  And  the  Jews'  passover  was  at  band, 
and  Jesus  went  up  to  Jerusalem. 

14  And  found  in  the  temple  those  that  sold 
oxen  and  sheep  and  doves,  and  the  changers 
of  money  sitting : 


Revised  Version. 

13  And  the  passover  of   the  Jews  was  at 
hand,  and  Jesus   went  up  to    Jerusalem. 

14  And  he  found  in  the  temple  those  that  sold 
oxen  and  sheep  and  doves,  and  the  changers 


*  See  Rice  on  Luke,  p.  131. 


John  2:15,16.] 


FIRST  CLEANSIN'G    OF  THE  TEMPLE. 


53 


This  traffic  was  carried  on  in  the  outer  court,  known  as  the  court  of  tlie 
Gentiles,  ami  in  the  cloisters  alonjj^  the  side.  The  animals  to  he  offered  nnist 
be  "without  hleniish."  Lev.  22 :  19,  20.  Tradition  had  carefully  specifu'd 
what  were  to  be  counted  bleniishe.>«,  so  that  it  would  have  been  difficidt  for 
offerings  to  be  made  according  to  prevailing  rules,  had  not  suitably  inspected 
animals  been  kept  for  sale.  Thus  that  part  of  the  city  was  a  vast  baz.aar. 
See  Zech.  14:21.  Tiie  traders  intended  to  speculate  in,  and  make  some- 
thing out  of,  the  objects  for  worship.  They  also  had  places  for  changing 
foreign  money,  Roman,  Greek,  etc.,  into  the  Jewisli  half-shekel  of  the  sanc- 
tuary, in  which  coin  the  temple  tax  must  be  paid.  The  Greek  word  in  v.  14 
is  Kep/naTiart/^  ;  in  v.  15  it  is  KoAlvjiiaTij^.  The  first  indicates  one  who  changes 
large  into  small  coin  ;  the  latter  is  derived  from  the  fee  })aid  for  the  ex- 
change. An  exorbitant  rate  of  exchange  was  no  doubt  charged  in  accord 
with  Oriental  customs.  This  traffic  the  priests  and  temple  officials  allowed, 
and  they  probably  shared  in  the  profits,  or  received  money  for  the  privileges 
granted  to  traders.  They  could  plead  that  the  good  intended  justified  the 
means.  The  end  was  to  provide  suitable  offerings  in  the  worship  of  God. 
A  good  end  does  not  justify  wrong  methods  in  securing  it.  This  first  early 
visit  of  Jesus  may  be  a  fulfilment  of  Mai.  3:1.  "  The  Lord,  whom  ye  seek, 
shall  suddenly  come  to  his  temple." 

1.1.  scourge  of  small  cords]  That  is,  a  whip  made  of  ruslies,  as  a 
symbol  of  authority.  As  a  weapon  of  offence  it  would  have  seemed  weak,  if 
not  ludicrous.  He  drove  out  the  traders  and  their  sheep  and  oxen.  He  poured 
out  the  changers'  money  (the  Greek  word  here  signifies  the  money  taken  as 
fees),  and  overthrew  their  tables  or  benches.  The  tables  were  something  like 
modern  coimters.  When  a  trader  in  the  East  failed  to  keep  his  promises, 
his  "  bench  "  was  broken  up. 

16.  Take  these  things  hence]  Some  have  supposed  that  the  traders  in 
doves,  being  for  the  poor,  were  more  gently  dealt  with  than  the  others. 
Ryle  suggests  that  the  oxen  and  sheep  were  driven  out,  as  there  was  no*dan- 
ger  of  tlieir  being  lost  by  such  treatment ;  that  the  money  thrown  on  the 
ground  might  soon  be  picked  up  and  carried  away  by  the  traders,  but  that 
the  doves  might  have  flown  away  and  been  lost  to  the  owners.  In  fact  all 
were  rebuked  but  nothing  lost,  and  no  one  injured.  Others  suggest  that  the 
cages  of  birds  muiit  be  candied  away,  and  hence  Jesiis  orders  the  traders  to  do 
it,  but  that  this  difTerent  order  does  not  imply  any  more  leniency  to  one  cla.'^s 
of  traders  tlian  to  another.  This  seems  to  be  the  more  natural  explanation. 
The  temple,  the  holy  house  of  the  Father,  is  not  to  be  made  a  place  for  gain. 
It  had  been  secularized,  turned  from  a  sacred  to  a  common  use,  as  churches 
and  sabbath   schools  are   sometimes  wrongly  used  for  the  purpose  of  mer- 


CoMMON  Version. 

It  And  when  he  had  made  a  scourge  of 
small  cords,  he  drove  them  all  out  of  the  tem- 
ple, and  the  sheep,  and  the  oxen  ;  and  poured 
out  the  changers'  nioney,  and  overthrew  the 
tables ; 

IG  And  said  unto  them  that  sold  doves,  Take 
these  things  hence ;  make  not  my  Fathers 
bouse  a  bouse  of  merchandise. 


Kevised  Version. 

15  of  money  sitting:  and  lie  made  a  scourge 
of  cords,  and  cnf,l  all  out  of  the  temple,  both 
the  sheep  and  the  oxen  ;  and  he  poured  out 
the  changers'  money,  and  overtlirew  their 

IG  tables;  and  to  tht-ni  that  sold  the  doves  he 
said,  Take  these  things  hence;  make  not 
my  Father's  bouse  a  bouse  of  mercbandise. 


54  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  2 :  17-21. 

chandise,  profit  or  gain  now.  The  tumult  of  worldly  business  is  not  to  enter 
the  courts  of  the  Lord's  house. 

17.  His  disciples  remembered  .  .  Zeal]  These  words  seem  to  mean 
that  his  disciples  at  that  time  recalled  tlie  scripture.  While  this  is  not 
certain,  it  is  probable.  The  text  "  Zeal  for  thy  house  shall  eat  me  up"  is 
from  Ps.  69:  9.  This  Psalm  is  frequently  referred  to  in  the  New  Testament, 
Acts  1 :  20 ;  Kom.  11 :  9,  10;  15  :  3.  The  citation  here  is  in  the  future,  in- 
stead of  the  past  tense :  "  shall  eat,"  see  the  Revised  Version  ;  yet  the  sense  is 
not  materially  affected  by  the  tense. 

18.  What  sign  Shewest  thou  ?]  The  Jews  were  the  official  representa- 
tives of  the  Sanhedrin  no  doubt.  "  Answered  "  implies  not  necessarily  a  pre- 
ceding discussion,  but  rather  an  inquiry  now  after  his  right  to  do  such  things. 
They  virtually  admit  that  it  was  lawful  for  Jesus  to  do  these  acts,  if  he  was 
a  prophet,  or  had  a  divine  commission  as  a  reformer.  But  he  was  not  a 
priest,  scribe,  or  Levite,  and  had  assumed  an  authority  over  them  all :  what 
sign  or  proof  had  he  to  show  as  a  warrant  for  his  act  ? 

19.  Destroy  this  temple]  This  was  the  most  remarkable  sign,  although 
to  them  it  was  enigmatical.  You  destroy  this  temple  of  my  body,  and  you 
destroy  also  the  ritual  of  worship  for  which  this  temple  of  yours  exists.  But 
I  will  raise  up  the  temple  of  my  body  in  three  days  ;  this  will  reconstruct  the 
worship  of  the  temple  you  have  and  the  temple  itself.  Christ's  resurrection  set 
up  a  new  temple,  and  a  new  order  of  worship.  That  of  the  old  temple  was 
forever  done  away.  This  statement  made  a  profound  impression  upon  the 
Jews ;  for  it  was  brought  forward  by  one  of  the  witnesses  at  his  trial,  and 
they  taunted  him  with  it  when  on  the  cross.     Matt.  26 :  61 ;  27  :  40. 

20.  Forty  and  six  years  was  this  temple  in  building]    The  Jews 

thought  he  referred  solely  to  the  building,  to  their  temple.  It  was  not  the 
temple  of  Solomon,  nor  of  Zerubbabel  strictly,  but  the  reconstructed  building 
known  as  Herod's  temple.  Herod  the  Great  began  to  rebuild  the  second 
temple  in  the  18th  year  of  his  reign,  or  A.  u.  c.  734,  735,  or  735,  736.  Count- 
ing 46  years  from  that  date  would  bring  us  to  A.  u.  c.  781.  The  temple  was 
not  completed  until  A.  d.  64  under  Herod  Agrippa  II.  The  Jews  scorned 
the  idea  that  any  one,  much  less  thou,  the  unknown  Galilsean  teacher,  could 
rear  up  the  temple  in  three  days. 

21.  he  spake  of  the  temple  of  his  body]    John  explains  to  his 


Common  Version. 

17  And  his  disciples  remembered  that  it  was 
written,  The  zeal  of  thine  house  hath  eaten  me 


Revised  Version. 

17  His  disciples  remembered  that  it  was  writ- 
ten, Zeal  for  thy  house   shall   eat   nie   up. 


up.  18  The  Jews  therefore  answered  and  said  unto 


18  ^  Then  answered  the  .Tews  and  said  unto 
him,  What  sign  shewest  thou  unto  us,  seeing 
that  thou  doest  these  things? 

19  Jesus  answered  and  said  unto  them.  De- 
stroy this  temple,  and  in  three  days  I  will  raise 


him,  What  sign  shewest  thou  unto  us,  see- 

19  ing  that  thou  doest  these  things?  Jesus 
answered  and  said  unto  them,  Destroy  this 
1  temple,  and  in  three  dajs  I  will  raise  it 

20  up.     The   Jews  therefore  said,  Forty   and 


it  up.  six  years  was  this  i  temple  in  building,  and 

20  Then  said  the  Jews,  Forty  and  six  years    21  wilt  thou  raise  it  up  in  three  days?    But  h» 
was  this  temple  in  building,  and  wiit  thou  jear 

it  up  in  three  days  ?  i 

21  But  he  spake  of  the  temple  of  his  body.      ' 

i  Or,  sanctuary 


John  2  :  22-24.] 


Fir.ST  CLEANSING  OF  THE  TEMPLE. 


55 


Gentile  readers,  that  Jesus  spake  of  the  temple  of  his  body.  That  the 
disciples  understood  this  reference  at  the  time  any  better  than  the  Jews  is  not 
clear.  It  ij^  not  inconsistent  with  the  general  description  of  their  faith  and 
belief 'to  suppose  that  this  right  conception  of  our  Lord's  words  came  to  ihini 
later,  as  many  other  of  his  teachings  did.  Indeed,  it  is  implied  in  the  next 
verse.  They  saw  the  proper  interpretation  and  fuHilment  of  his  words  after 
liis  resurrection,  and  this  knl  them  to  believe  the  Scripture,  and  the  word 
which  Jesus  had  said.  Those  who  are  watchful  of  God's  providences  see 
many  interpretations  of  his  word,  that  are  missed  by  others.  The  disciples 
"believed,"  not  now  for  the  first  time,  but  more  fully  believed;  they  had  an 
assurance  of  faith,  or  were  confirmed  in  their  belief  by  this  recollection. 

23.  during  the  feast  many  believed]  The  events  narrated  in  vs.  23-25 
do  not  belong  to  the  acts  in  the  temple,  but  to  those  in  other  parts  of  Jerusa- 
lem. Yet  it  was  during  the  same  passover  feast.  Tiie  Greek  particles 
"  wf  (Je  "  at  the  opening  of  the  verse  indicate  a  summary  of  what  Jesus  did 
at  the  feast,  including  what  has  already  been  told.  It  is  not  therefore  another 
topic  introduced,  but  a  continuation  of  the  same,  leading  to  the  interview 
with  Nicodemus.  From  his  public  work  among  the  Jews  and  the  officials 
at  the  temple,  John  passes  to  personal  work  and  ministry  among  the  people. 
Or  perhaps  the  two  were  mingled  together,  the  public  and  the  private  minis- 
try in  Jerusalem.  The  belief  of  the  many  on  his  name  implies  that  they 
believed  not  "  on  him,"  but  "  on  his  name  "  or  official  and  Messianic  office,  but 
with  their  idea  of  the  Messiah.  It  did  not  work  ''a  change  in  heart,"  but  a 
change  in  t]\eir  attitude  toward  his  office  and  authority,  when  they  saw  the 
signs  which  he  was  making.  These  Avords  show  that  he  worked  many  raira- 
acles  in  attestation  of  his  mission,  and  that  great  numbers  flocked  about  him, 
as  thousands  had  flocked  about  John  the  Baptist. 

24.  Jesus  did  not  commit  [trust]  himself  unto  them]  He  dis- 
cerned the  kind  of  belief  the  many  were  exercising,  and  had  no  faith  in  their 
faith.  He  did  not  take  them  into  his  confidence,  nor  allow  himself  to  be 
carried  away  by  their  outward  adherence.  He  perceived  the  true  condition 
of  their  hearts,  knew  their  thoughts  and  their  real  character,  and  what  was 
probably  true,  the  selfish,  ambitious  and  regal  notion  of  their  wishes  and  aims. 
The  man  who  is  slow  to  form  intimate  friendships,  is  likely  to  have  more 
friends,  more  comfort  and  fewer  disappointments  than  those  who  rush  into 
hasty  intimacies  with  many.  It  may  be  melancholy  that  it  is  so,  but  ex- 
perience of  years  will  usually  prove  that  it  is  true. 


Common  Version. 

22  When  therefore  he  was  risen  from  tliedead, 
his  disciples  remembered  that  lie  had  said  this 
unto  them  ;  and  they  believed  the  Scripture, 
and  the  word  which  .Ief>n«  liad  said. 

23  *;  Now  wlien  he  was  in  JeiMisalem  at  the 
passover,  in  the  feast  </<///,  many  lielieved  in 
his  name,  when  they  saw  the  miracles  which 
he  did. 

24  But  Jesus  did  not  commit  himself  unto 
them,  because  he  knew  all  men. 


Revised  Version. 

22  spake  of  the  i  temple  of  his  body.  "When 
tberefore  he  was  raised  from  the  dead,  his 
disciples  remembered  that  he  spake  this; 
and  they  believed  the  scripture,  and  the 
word  wliich  Jesus  had  said. 

23  Now  wlitn  he  was  in  Jerusalem  at  the 
passover,  (luring  the  feast,  many  believed 
on  his  name,  beholding  his  signs  which  he 

24  did.     But  Jesus  did  not  trust  himself  unto 


1  Or,  sanctuary 


56  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.       [John  2:  26;  3  : 1. 

25.    he  himself  knew  what  was  in  man]    He  knew  all  men.    He 

knew  man  in  his  totality  ;  the  broad  and  deep  recesses  of  human  nature  as  a 
whole.  He  did  not  need  to  have  any  one  tell  him  what  secret  weakness, 
tendency  to  selfishness  and  sin,  and  self  deception  lay  concealed  in  the  human 
heart.  He  knew  the  kind  and  quality  of  spiritual  faith  there  was  in  man. 
To  illustrate  this  fact,  the  evangelist  next  relates  the  interview  of  Nicodemus 
with  Jesus.  Having  stated  the  general  truth  he  gives  a  particular  instance 
of  great  interest  to  all  believers. 

Suggestive  Applications. — 1.  The  followers  of  Christ  should  be  dili- 
gent in  his  service.  2.  The  sanctuary  is  not  to  be  turned  into  a  place  for  gain. 
3.  Unchristian  thoughts,  as  well  as  unhallowed  deeds,  are  not  befitting  God's 
house.  4.  Holy  zeal,  though  wearing  to  the  flesh,  is  right  when  God's  house 
is  defiled.  5.  The  Lord  attests  his  work,  and  that  of  his  servants. 
6.  Worldly  men  may  misinterpret  the  proofs  of  God's  power  and  presence 
among  them.  7.  Many  may  have  only  an  outward  belief  in  religion,  be- 
cause they  see  its  good  effects.  8.  Jesus  knows  the  spiritual  character  of  all 
men.    9.  The  false  professor  may  deceive  man,  but  cannot  deceive  God. 

Jesus  and  Nicodemus.    3 : 1-21. 

Jerusalem,  Spring  of  27  a.  d. 

This  section  is  one  of  the  profoundest  in  the  Bible.  It  contains  the  clearest 
teachings  upon  the  great  subject  of  salvation  by  a  new  spiritual  life,  a  new 
birth  by  the  Spirit  of  God.  The  miracles  of  Jesus  at  Jerusalem  attracted  at- 
tention to  his  teachings,  and  many  became  his  disciples.  This  to  Nicodemus 
is  his  first  recorded  discourse,  and  it  is  upon  the  greatest  theme  in  practical 
Christianity,  the  mysterious  birth  of  a  soul  by  the  power  of  the  Holy  Spirit. 
Nicodemus,  though  a  member  of  the  Sanhedrin  and  a  student  of  Jewish 
Scriptures,  failed  to  understand  it.  The  origin  and  mode  of  such  a  birth 
looked  strange,  and  the  fact  of  it  incomprehensible  to  him.  The  Great 
Teacher  explains  the  mystery  at  length,  that  he  and  others  may  know  more 
of  the  necessity  and  nature  of  this  spiritual  life. 

1.  a  man  of  the  Pharisees]  The  evangelist  now  gives  a  specific  in- 
stance to  illustrate  the  truth  stated  in  the  last  verse  of  the  previous  chapter. 
There  is  a  close  connection  in  the  narrative,  not  only  from  2  :  23,  but  also 
from  2:13,  as  the  entire  section  from  2  :  13  to  3 :  21  describes  what  Jesus  did 
and  said  during  that  passover  feast.  "Now  there  was  a  man  of  the  Phari- 
sees," the  class  most  precise  and  punctilious  in  their  religious  worship,  proud, 
boastful  of  their  good  deeds  and  stout  adherence  to  traditional  beliefs.  The 
disciples  of  Jesus  were  from  widely  different  classes  of  men.  In  Galilee  he 
found  fishermen  and  tradesmen.     In  Jerusalem  even  the  proud,  ecclesiastic 


Common  Version. 

25  And  needed  not  that  any  should  testify 
of  man  ;  for  he  knew  what  was  in  man. 

CHAP.  III. — There  was  a  man  of  the  Phari- 
sees,  named   Nicodemus,  a  ruler  of  the 
Jews': 


Revised  Version. 

25  them,  for  that  he  knew  all  men,  and  be- 
cause he  needed  not  that  any  one  should  bear 
witness  concerning  i  man ;  for  he  him- 
self knew  what  was  in  man. 
3  Now  there  was  a  man  of  the  Pharisees, 
named   Nicodemus,  a  ruler  of  the  Jews: 

1  Or,  a  man;  ^or  .  .  (he  man 


John  3: 2, 3.]  JESUS   AND   NICODEMUS.  57 


Pharisee  becomes  a  Christian  inquirer.  In  Samaria  an  ignorant,  dissolute 
Samaritan  woman  is  tau<;ht  and  becomes  a  believer,  and  many  of  her  towns- 
people also  accept  the  Ciirist  of  the  Jews.  Nicodemus  comes,  a  Pharisee 
thoroughly  versed  in  the  doctrines  and  faith  of  tiie  most  orthodox  class  of 
Jews.  His  name  was  common  among  them  ;  one  of  this  name  lived  during 
the  siege  of  Jerusalem,  but  he  cannot  be  certainly  identified  with  the  one 
here  named.  Nicodemus  was  a  ruler,  not  a  civil  officer,  for  the  civil  govern- 
ment was  in  the  hands  of  the  Romans,  but  an  ecclesiastical  ruler,  a  n)ember 
of  the  Jewish  Sanhedrin  or  great  council,  which  at  this  period  was  chiefly 
controlled  by  Sadducees  like  Annas  and  Caiaphas, 

2.  came  .  .  by  night]  Referring  to  19  :  38,  39  the  reason  for  coming 
by  night  appears  to  be  that  "fear  of  the  Jews"  which  led  Joseph  of  Ari- 
mathaa  secretly  to  be  a  disciple  of  Jesus.  The  wonders  and  signs  which 
Jesus  had  done  in  Jerusalem,  compelled  Nicodemus  to  acknowledge  liim  to 
be  a  teacher.  His  first  words  are  remarkable:  "Rabbi,  we  know  tiiat  thou 
art  a  teacher  come  from  God."  He  puts  the  divine  authority  next  after  the 
assured  knowledge  concerning  the  teaclier.  "  Rabbi,"  literally  means  "my 
master,"  but  it  was  used  at  this  period  to  designate  a  religious  teacher  of 
eminence.  In  saying  "  we  know,"  Nicodemus  used  a  common  form  of  ex- 
pression, indicating  that  there  were  several  others,  among  whom  he  classed 
himself,  that  believed  Jesus  to  be  a  religious  teacher  of  authority.  Whether 
he  regarded  Jesus  as  the  promised  Messiah  is  not  clear,  though  tlie  whole 
conversation  favors  such  an  inference.  He  may,  however,  have  thought  of 
Jesus  as  "a  teacher  come  from  God"  in  the  same  sense  as  the  old  prophets 
were  from  God. 

no  man  can  do  these  signs]  The  purpose  of  miracles  and  signs  is 
rightly  inferred  from  this  acknowledgment  of  Nicodemus.  That  purpose  was 
to  arrest  the  attention  of  men  ;  and  to  attest  a  divine  mission.  The  signs 
and  miracles  of  Jesus  were  worked  to  prove  that  he  had  come  from  God, 
and  had  authority  as  a  teacher.  A  person  not  vso  sent,  or  not  clothed  with 
authority  from  God,  could  not  work  such  signs  as  Jesus  did.  Messengers 
of  Satan,  and  others  might  do  wonders,  but  they  would  be  widely  differ- 
ent. They  would  not  have  such  beneficent  ends,  nor  such  relations  to 
religious  truth  and  holiness  as  these  "signs"  of  Jesus.  Hence  the  inference 
of  Nicodemus  is,  that  God  must  be  with  Jesus.  This  may  have  been  a 
delicate  reference  to  the  Messiah. 

3.  Except  a  man  be  born  again  [anew]    Literally  "  Except  any  one 

be  born  anew."     How  was  this  an  answer  to  Nicodemus?     Only  as  we  may 
suppose,  that  Nicodemus  intended  to  refer  to  the  Messianic  reign,  known  as 


Common  Version. 

2  The  same  came  to  Jesus  by  iiiplit,  and 
said  unto  him,  Kabbi,  we  know  that  thou  art 
a  teacher  come  from  God  :  for  no  man  can 
do  these  miracles  that  thou  doest,  except  God 
be  witli  him. 

3  Jesus  answered  and  said  unto  him,  Verily, 


Revised  Version. 

2  the  same  came  unto  him  by  night,  and  said 
to  him,  Rabbi,  we  know  that  tliou  art  a 
teachercome  from  God  :  f (  r  no  man  can  do 
these  signs  that  thou  doest,  except  G«d  be 

3  with  him.  Jesus  answered  and  said  unto 
him,  Verily,   verily,  I  say  unto   thee,  Ex- 


verily,  I  say  unto  thee.  Except  a  man  be  born  cept  a  nuiu  be  born  lanew,  he  cannot  see 

again,  he  cannot  see  the  kingdom  of  God.  I 

1  Or,  fru)>t  above 


58 


COMMENTARY  ON  THE  GOSPEL  OF  JOHN. 


[John  3  : 4,  5. 


a  kingdom  that  God  would  set  up.  If  his  words  do  not  refer  to  that  time, 
then  Jesus  must  have  answered  the  thoughts  of  Nicodemus  rather  than  his 
words.  Prof.  Reynolds  (Pulpit  Commentary)  sees  a  play  upon  the  words, 
however,  in  the  answer.  Nicodemus  had  said  "no  man  is  able;"  Jesus 
responds  "  except  any  one  be  born  anew,  he  is  not  able,"  etc.  This  is  plaus- 
ible, but  lacking  dignity  and  fitness.  The  Jew  believed  that  as  a  child  of 
Abraham,  he  was  already  in  the  kingdom  of  God.  Jesus  corrected  this  wrong 
idea.  Natural  birth  did  not  give  any  one  a  right  to  enter  the  kingdom  of 
God.  There  must  be  a  birth  "  anew,"  not  a  second  natural  birth,  but  a  differ- 
ent, a  spiritual  birth.  This  is  better  than  to  interpret  it  "  born  from  above," 
as  the  margin  reads.  If  this  had  been  the  sense  intended,  we  would  have 
expected  to  read  "born  of  God."  This  would  be  clear  while  "born  from 
above"  is  not.  It  required  a  spiritual  change  to  see  the  kingdom.  Even  a 
child  of  Abraham  could  not  perceive  the  kingdom  of  God  unless  he  was  born 
anew.  The  same  truth  is  found  in  1  Cor.  2 :  14.  The  "cannot"  is  not  equal 
to  "shall  not,"  and  for  this  we  may  praise  God  with  hope.  This  birth 
"anew"  means  more  than  outward  reformation  of  conduct  and  manners, 
more  than  admission  to  church,  though  it  includes  them  all.  It  is  more  than 
any  outward  conformity  to  truth  and  worship;  it  signifies  an  inward  change 
of  the  whole  spirit,  a  birth  out  of  a  grosser  into  a  new  and  diflferent  kingdom. 
It  is  called  "  being  alive  from  the  dead,"  Pom.  6  :  13,  "  a  new  creature,"  "  pass- 
ing from  death  unto  life,"  2  Cor.  5:17;  1  John  3  :  14. 

4.  How  can  a  man  be  born  when  he  is  old  ?]    Nicodemus  was 

amazed.  He  could  not  understand  this  "  new  birth."  He  applied  the  ex- 
pression "except  any  one"  to  himself.  He  was  advanced  in  years.  How 
could  he,  an  old  man,  be  born  anew  ?  Surely  it  is  not  possible  for  one  to  have 
a  new  physical  birth.  Surely  this  cannot  be  the  meaning :  but  what  is 
meant?  It  is  equally  difficult,  to  change  old  habits,  thoughts,  customs, 
prejudices.     Perplexed  and  amazed  thus  Nicodemus  thinks  aloud. 

5.  born  of  water  and  the  Spirit]     Without  dunging  the  truth 

Jesus  puts  it  into  a  new  form,  a  stronger  statement  of  the  new  birth  than  be- 
fore, but  in  language  reflecting  similar  truth  in  the  Old  Testament.  What  is 
it  to  "  be  born  of  water  and  the  Spirit?  "  Is  it  not  clearly  another  expression 
for  "born  anew?"  Nicodemus  was  amazed  at  the  first  answer,  and  Jesus 
proceeds  to  explain  the  truth,  in  different  and  to  Nicodemus  in  plainer  terms. 
There  is  therefore  no  reference  to  baptismal  regeneration  here,  unless  the 
"  born  anew  "  means  that.  Is  it  intended  to  teach  that  baptism  is  a  necessary 
part  of  the  new  birth  ?  If  so,  how  can  we  explain  the  promise  to  the  peni- 
tent thief  on  the  cross  ?     Is  it  not  evident  that  water  is  referred  to  as  in  the 


Common  Version. 

4  Nicodemus  saith  unto  him,  How  can  a  man 
be  born  when  he  is  old  ?  can  he  enter  the 
second  time  into  his  mother's  womb,  and  be 
born  ? 

5  Jesus  answered.  Verily,  verily,  I  say  unto 
thee,  Except  a  man  be  born  of  water  and  of 
the  Spirit,  he  cannot  enter  into  the  kingdom 
of  God. 


Revised  Version. 

4  the  kingdom  of  God.  Nicodemus  saith 
unto  him,  How  can  a  man  be  born  when  he 
is  old  ?  can  he  enter  the  second  time  into 

5  his  mother's  womb,  and  be  born?  Jesus 
answered.  Verily,  verily,  I  say  unto  thee, 
Except  a  man  be  born  of  water  and  the 
Spirit,  he  cannot  enter  into  the  kingdom  of 


John  3  :  6.]  JESIS  AND  NICODEMUS.  59 

Old  Testament,  as  a  symbol  of  purification,  and  to  declare  the  necessity  of 
such  puritication?  Westcott  ingeniously  suggests  that  the  grouping  of 
"water  and  Spirit"  in  the  new  birth,  refers  back  to  creation,  when  by  the 
brooding  of  tlie  Spirit  of  God  upon  the  face  of  the  waters  the  earth  came 
forth  out  of  chaos,  a  new  birth.  Water  does  surely  signify  purification, 
as  spirit  does  life.  The  words  may  have  looked  forward  to  Christian  baptism 
not  as  necessary  to  spiritual  birtii,  but  as  a  sign  of  it,  although  this  view  is 
strenuously  opposed  by  Calvin,  Zwingli,  Charnock,  Ryle,  Lampe,  and  other 
great  theologians.  It  is  not  likely  that  there  is  any  direct  reference  to  Chris- 
tian baptism  here.  This  is  more  probable  from  the  change  in  the  last  clause, 
from  "see"  of  v.  3  to  "enter"  as  in  this  verse.  The  first  form  is  the  truth 
solely  from  the  spiritual  and,  to  the  natural  man,  the  invisible  side.  The 
second  is  the  truth  from  the  Jewish  side;  the  change  it  accomplishes,  in- 
cluding a  purification,  and  an  entry  into  the  kingdom.  The  priest  went 
through  a  purification  familiar  to  Nicodemus.  But  whatever  the  interpreta- 
tion, it  must  be  acknowledged  tiiat  the  phrase  in  v.  5  is  a  repetition  of  the 
same  truth  stated  in  v.  3. 

6.  born  of  flesh  is  flesh,  ...  of  Spirit  is  spirit]  The  same  truth 
is  again  put  in  another  form,  and  the  great  law  which  underlies  it,  is  stated. 
Since  the  creation,  it  has  been  clear  that  every  living  thing  produces  accord- 
ing to  its  kind.  There  has  been,  there  is,  there  can  be  no  variation,  except 
by  a  new  creative  power.  This  is  what  is  known  as  the  uniformity  of  nature's 
laws.  A  carnal  being  is  surely  born  of  a  carnal  one;  but  a  spiritual  being 
can  be  born  of  a  spiritual  one  only.  An  animal  cannot  be  born  of  a  vegetable, 
nor  a  vegetable  of  a  stone  (or  any  mineral).  The  animal  can  feed  on  the 
vegetable.  That  is,  he  can  reach  down  into  the  kingdom  below  him,  and 
take  a  product  of  it,  and  assimilate  it  to  his  own  being,  but  he  cannot  do  so 
with  objects  in  the  mineral  kingdom.  He  cannot  feed  on  stones,  or  dirt.  But 
the  vegetable  can  grow  in  the  soil.  No  object  in  a  lower  kingdom  can  lij't 
itself  into  the  next  higher,  although  one  in  the  higher  can  reach  into  the  one 
next  below,  and  lift  objects  from  it  up,  to  become  a  part  of  itself  in  the  next 
higher.  So  flesh  cannot  lift  itself  out  of  its  state,  but  the  Spirit  in  the  higher 
kingdom  can  reach  down  and  give  spiritual  life  to  those  dead  to  the  spiritual 
kingdom  and  make  them  alive  in  it.  God  the  Spirit  can  reach  down  to  man 
in  the  natural,  and  lift  him  into  the  spiritual  realm.  The  "  flesh  "  stands  for 
all  man's  corrupt  nature  ;  "  spirit"  for  all  that  divine  and  holy  essence  which 
God  can  give  to  men.  This  new  birth  is  as  difficult  as  Nicodemus  supposed; 
even  more  so.  For  if  ot)e  could  be  physically  born  again  when  he  is  old,  he 
would  not  have  the  new  nature,  the  spiritual  life.  The  moral  nature  of  man 
fallen  can  produce  only  a  like  fallen  nature.  So  Paul  treats  of  the  carnal 
(fleshly)  mind,  Rom.  8:7;  and  more  fully  in  1  Cor.  2  :  12-16.  There  is  no 
reference  to  water  here,  in  that  born  of  the  Spirit.  The  washing  is  of  the 
past.     The  Spirit-born  being  is  not  made  better  by  any  material  washing. 


Common  Version. 

6  Tliat   wliich  is  born  of  the  flesh  is  flesh  ; 
aud  that  which  is  boru  uf  the  Spirit  ia  spirit. 

5 


Revised  Vebsion. 

6  God.     Tliiit  wliich   is   born  of  tlie   flesh   is 
flesh  ;  aud  that  wliich  is  born  of  thu  Spirit 


60  COMMENTARY  ON  THE  GOSPEL  OP  JOHN.  [John  3:7-10. 

He  is  not  holier  because  of  an  Abrahamic  birthright.  Being  born  of  the 
Spirit  alone  gives  spiritual  life.  Thus  by  nature  all  children  of  Adam  are  of 
the  flesh.     No  one  can  be  spiritual,  except  by  being  born  of  the  Spirit. 

7.  Marvel  not]  Having  shown  that  this  general  law  applies  to  all 
living  things  which  we  know,  that  every  child  is  of  the  same  essential  nature 
as  its  parent,  Jesus  adds:  "Marvel  not  that  I  said  unto  thee,  Ye  must  be  born 
anew."  The  natural  man  cannot  enter  the  spiritual  kingdom  in  any  other 
way.  You  should  not  be  surprised  at  it,  for  this  accords  with  the  universal 
law  respecting  birth  in  all  grades  of  beings.  You  as  Jews  under  the  Abra- 
hamic covenant  are  not  exempt  from  it :  so  the  "ye"  is  emphatic,  ye,  too^ 
must  be  born  anew. 

8.  thou  .  .  knowest  not  whence  .  .  whither]  Nicodemus  was  ap- 
parently thinking  of  the  mode  of  such  a  birth,  the  how  of  it.  Again  Jesus 
answers  his  thought :  "  The  wind  (using  -TTvevfia  in  its  primitive  sense)  blow- 
etli  where  it  listeth  [wills  or  willeth],  and  thou  hearest  the  voice  thereof,  but 
knowest  not  whence  it  cometh,  and  whither  it  goeth  :  so  is  every  one  that  is 
born  of  the  Spirit  [/irveviia  in  the  derivative  sense  of  breath,  hence  Spirit]. 
The  words  for  wind  and  for  spirit  are  identical  in  Hebrew,  Syriac,  Greek  and 
Latin.  The  Roman  Catholic  (Douay)  Version,  following  the  Latin,  reads 
"  spirit "  instead  of  "  wind."  Augustine,  Origen,  Bengel  and  some  later  com- 
mentators accept  this  view.  But  the  context  clearly  implies  that  the  natural 
object  wind  is  intended.  It  would  be  strange  to  say  that  the  spirit  "bloweth." 
The  wind  acts  according  to  its  law  which  you  do  not  see  or  know;  but  you 
believe  that  the  wind  exists,  for  you  hear  its  voice.  You  do  not  know  its 
birthplace,  whence  it  cometh,  nor  how,  nor  where  it  disappears.  So  it  is  in 
spiritual  birth.  The  fact  that  one  is  born  of  the  Spirit  may  be  attested  by  the 
effects:  the  how  is  unknown  and  mysterious  to  us,  even  as  the  origin,  and  the 
methods  of  coming  and  going  of  natural  objects  like  the  wind.  Those  who 
with  the  Romanists  read  spirit  for  wind,  find  difficulty  in  explaining  the 
comparison  which  is  unquestionably  made  in  the  latter  clause. 

9.  How  can  these  things  be  ?]  Nicodemus  now  seems  ready  to  accept 
the  fact,  but  is  still  staggered  by  the  manner  of  it.  He  is  ready  to  learn :  so 
his  inquiry  comes,  "  how  "  can  they  be  ?  But  he  could  not  understand  the 
"  what,"  much  less  can  he  see  the  "  how  "  of  this  spiritual  birth.  He  shows 
his  ignorance  of  the  entire  subject  which  Jesus  is  explaining.  He  has  every- 
thing about  it  to  learn. 

10.  Art  thou  the  teacher  of  Israel  ?  ]     Before  replying  directly  to 


Common  Version. 


7  Marvel  not  that  I  said  unto  thee,  Ye  must 
be  born  again. 

8  The  wind  bloweth  where  it  listeth,  and 
thou  hearest  the  sound  thereof,  but  canst  not 
tell  whence  it  cometh,  and  whither  it  goeth  : 
so  is  every  one  that  is  born  of  the  Spirit. 

9  Nicodemus  answered  and  said  unto  him. 
How  can  these  things  be? 

10  Jesus  answered  and  said  unto  him.  Art 
thou  a  master  of  Israel,  and  knowest  not  these 
tbioga? 

1  Or,  from  above  -  Or,  The  Spirit  breathelh 


Revised  Version. 


7  is  spirit.     Marvel  not  that  I  said  unto  thee, 

8  Ye  must  be  born  i  anew.  -  The  wind  blow- 
eth where  it  listeth,  and  thou  hearest  the 
voice  thereof,  but  knowest  not  whence  it 
cometh,  and  wliither  it  goeth  :  so  is  every 

9  one  that  is  liorii  of  the  Spirit.  Nicodemus 
answered  and  said  unto  him,  How  can  these 

10  things  be?    Jesus  answered  and  said  unto 
him.  Art  thou  the   teacher  of  Israel,  and 


John  3: 11, 12.]  JESUS  AND  NIC0DEMU9.  61 

the  question,  Jesus  expresses  amazement  that  Nicodemus,  not  "a  teacher" 
but  "  the  teacher,"  tlie  tamous  one,  or  the  representative  one  in  Israel  wiio 
lias  come  to  liim,  knows  or  perceives  not  these  things.  Though  this  truth 
about  tlie  new  birth  and  new  heart  had  not  been  so  strongly  emphasized  in 
the  Old  Testament  it  had  been  clearly  affirmed:  "Create  a  clean  heart;" 
"renew  a  right  spirit;"  "a  new  spirit;"  "a  heart  of  flesh"  for  "  a  stony 
heart,"  were  common  expressions  in  the  Jewish  scriptures.  See  Ps.  51  :  10  ; 
Jer.  32  :  39  ;  Eze.  11 :  19  ;  18  :  31 ;  36  :  26.  Even  if  the  new  birth  was  a  new 
form  of  the  truth  to  Nicodemus,  he  ought  to  have  recognized  it  as  true  when 
it  was  distinctly  stated.  But  if  it  referred  to  regeneration  by  baptism,  as  some 
wrongly  suppose,  then  he  coidd  not  have  been  fairly  blamed  for  his  ignorance 
of  what  he  could  not  possibly  have  known. 

11.  We  speak  that  we  do  know]  This  birth  by  the  Spirit  had  already 
been  known  by  Jesus  and  experienced  and  seen  by  his  disciples.  They  knew 
it ;  they  had  seen  it:  they  bore  witness  to  it  as  now  a  common  fact  of  spiritual 
experience,  but  Nicodenuis  and  his  fellow-rulers  did  not  accept  the  testimony. 
Some  say  the  "we"  refers  to  Jesus  and  the  Baptist ;  some  to  Jesus  and  the 
prophets,  others  to  the  three  persons  of  the  Trinity.  But  it  is  more  natural 
to  refer  it  to  Jesus  and  his  company  of  believing  disciples,  in  contrast  with 
the  "ye,"  meaning  Nicodemus  and  the  rulers  and  mass  of  the  Jews.  For 
Nicodemus  had  just  questioned  the  declaration  of  Jesus  and  had  not  yet  come 
to  a  state  of  full  acceptance  or  belief.  The  teacher  who  expects  to  have  in- 
fluence with  souls  for  Christ  must  declare  what  he  positively  knoivs.  Guesses 
at  truth,  or  preaching  probabilities,  whether  on  this  side  or  the  other  of  the 
grave,  will  not  convert  a  soul.  Be  fully  persuaded  of  the  necessity  of  a  birth 
by  the  Spirit ;  then  teach  and  preach  it  as  the  thing  you  know. 

12.  If  I  told  you  earthly  things]  Here  is  a  sudden  change  from  the 
plural  to  the  singular  form  of  address.  "If  I  told  you  earthly  things,  and  ye 
believe  not,  how  shall  ye  believe,  if  I  tell  you  heavenly  things?"  It  is  clear 
that  "earthly  things"  are  here  set  over  against  "  heavenly  things."  But 
"earthly  things"  may  mean  things  of  an  earthly  nature,  or  those  which  have 
their  sphere  or  place  on  the  earth ;  that  is,  they  take  place  on  the  earth. 
Tlie  latter  seems  to  give  the  best  sense  here.  The  fact  of  being  born  anew, 
of  birth  by  the  Spirit  is  a  fact  which  occurs  among  men  on  the  earth.  But 
the  "how"  of  it  which  you  ask  about  belongs  wholly  to  the  spiritual  realm  ; 
it  is  a  heavenly  thing.  You  could  not  believe  the  fact  of  this  birth  which 
occurs  on  the  earth  ;  how  can  you  believe  if  I  tell  you  the  "how,"  the  man- 
ner of  this  birth,  which  is  a  heavenly  thing?  This  may  be  illustrated  by  the 
growth  of  a  flower.  We  believe  the  fact  of  the  existence  and  the  growth  of 
the  flower,  for  we  see  it.  But  we  do  not  know  hoiv  it  grows.  That  knowl- 
edge lies  in  a  field  as  yet  but  partially  explored  by  the  human  mind.     So  if 


Common  Version. 

n  Terily,  "veril}',  I  say  unto  thee,  We  speak 
tliat  we  do  know,  and  testify  that  we  have 
seen  ;  and  ve  receive  not  our  witness 


Eevised  Version. 

11  nnderstandest  not  thei^e  thinjrs?  Verily, 
verily,  I  say  unto  tliee.  We  speak  that  we 
do  know,  ami  Ixar  witness  of  that  we  have 


12  If  I  have  told  you  earthly  things,  and  ye  ,  12  seen  ;  and  ye  nttjve  not  imr  witness.  If  I 
believe  nut,  hnw  shall  ye  believe,  if  I  tell  you  I  told  you  earthly  tliinjfs,  and  ye  believe  not, 
o/'heaveoly  things  ?  I        how  shall  ye  believe,  if  I  tell  you  heavenly 


62  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  3 :  13-15. 


one  hesitates  to  believe  that  there  is  such  a  thing  as  being  born  anew,  born 
of  the  Spirit,  how  could  he  believe  if  one  attempted  to  explain  the  "how"  of 
such  a  spiritual  renewal  ? 

13.  And  no  man  hath  ascended  into  heaven]    Jesus  had  spoken 

of  heavenly  things.  But  who  could  tell  surely  about  heavenly  things?  Mani- 
festly one  only  who  had  been  there.  Now  he  declares  that  the  "  Son  of  man  " 
had  been,  and  (if  the  last  clause  is  to  be  retained  in  the  text)  "is  in  heaven," 
See  margin  of  Revised  Version.  The  connection  then  is  obvious :  In 
"  heavenly  things"  no  one  can  speak  of  them  except  the  "  Son  of  man."  He 
can  do  so  with  authority  for  he  descended  from  heaven.  Some  suppose  that 
there  is  an  allusion  to  Enoch  and  Elijah  who  were  translated.  But  they  did 
not  ascend  by  their  own  power.  All  this  is  a  truth  ;  yet  scarcely  in  the  text. 
The  chief  thouglit  of  the  phrase  "hath  ascended,"  in  connection  with  the 
adversative  clause  that  follows,  is  to  show  a  residence  in  heaven  ;  one  quali- 
fied thus  to  speak  of  "  heavenly  things."  He  alone  had  resided  there,  who 
descended  out  of  heaven,  even  the  Son  of  man.  If  the  words  "  who  is  in 
heaven  "  *  are  not  an  early  comment  which  has  crept  from  the  margin  into  the 
text,  as  a  few  hold,  then  they  declare  in  the  profoundest  sense  that  "  the  Son 
of  man  is  in  heaven."  If  heaven  is  a  life,  a  state,  then  this  declares  indirectly 
the  divinity  of  Christ.  But  if  this  was  the  truth  intended  to  be  taught,  the 
phrase  more  likely  to  be  used  would  be  "  Son  of  God  "  or  "  only  begotten  Son  " 
instead  of  "  Son  of  man." 

14.  as  Moses  lifted  up  the  serpent]  By  a  symbol  familiar  to  the 
Jew,  Jesus  now  tells  a  heavenly  thing.  Nicodemus  asks  "  how  "  one  could  be 
born  anew  ;  Jesus  reveals  the  way,  not  strictly  the  "  how  "  of  it.  "  And  as 
Moses  lifted  up  the  serpent  in  the  wilderness,  even  so  must  the  Son  of  man 
be  lifted  up:  that  whosoever  believeth  may  in  him  have  eternal  life."  See 
Revised  Version.  This  makes  the  brazen  serpent  in  the  wilderness  a  type  of 
Christ.  Serpent  worship  was  a  deeply-seated  sin.  So  the  brazen  serpent  had 
a  broad  significance.  A  look  upon  it,  as  a  type  of  Christ,  healed  the  fiery  bite 
of  the  poisonous  serpents  that  troubled  Israel,  and  the  more  deadly  bite  of 
the  malicious  serpent  sin.  Now  the  Son  of  man  would  be  lifted  up  even  as 
the  brazen  serpent  was,  so  "  that  whosoever  believeth  may  in  him  have  eternal 
life."  The  "  eternal  life  "  is  another  phrase  to  express  the  efiect  of  being  born 
of  the  Spirit.  There  is  no  limitation  here  except  believing.  "  Whosoever" 
is  the  broadest  possible  word  ;  it  includes  every  person  of  every  nation,  speech, 


Revisep  Version. 

13  things?  And  no  man  liath  ascended  into 
heaven,  but  he  that  descended  outof  heaven, 
even  the  Son  of  man,i  who  is   in   heaven. 


Common  Version. 

13  And  no  man  hath  ascended  up  to  heaven, 
but  he  that  came  down  from  heaven,  ei'en  the 
Son  of  man  which  is  in  heaven. 

14  ^  And  as  Moses  lifted  up  the  serpent  in  14  And  as  Moses  lifted  up  the  serpent  in  the 
the  wilderness,  even  so  must  the  Son  of  man  wilderness,  even  so  must  the  Son  of  man  be 
be  lifted  up  :                                                             I  15  lifted  up:  that  whosoever  2  believeth  may 

15  That  whosoever  believeth  in  him  should  i        in  him  have  eternal  life, 
not  perish,  but  have  eternal  life.  I 

1  Many  ancient  authorities  omit  who  is  in  heaven.    2  Qr,  believeth  in  Mm  may  have 

*  They  are  wanting  in  the  Sinaitic,  Vatican  and  two  other  old  MSS.,  and  are  rejected  by 
Westcott  and  Hort,  but  retained  by  Tis(;hendurf,  Tregelles,  Lachmaun,  and  Scrivener. 


John  3  :  16.]  JESUS  AND  NICODEMUS.  63 


color,  condition  and  race.  The  only  condition  is"  believing  in  him,"  the  lifted 
up  Son  of  man,  the  crucified  One.  The  words  "  should  not  perish,  but "  are  not 
found  in  the  Sinaitic, Vatican,  nor  in  L.  I.  33,  MSS.  and  are  omitted  by  Tischen- 
dorf,  Westcott  and  Hort,  and  by  the  Revised  Version.  They  do  not  materially 
strengthen  the  statement,  which  is  complete  without  it. 

16.  For  God  so  loved  the  world]  Are  these  the  words  of  Jesus  or  the 
reflections  of  the  evangelist?  Erasmus,  and  with  him  Neander,  Tholuck, 
"Westcott,  Milligan  and  Moulton  say  that  the  discourse  of  Jesus  with  Nico- 
demus  ends  with  v.  15.  They  urge  that  the  thoughts  which  follow  agree  with 
John's  prologue,  and  point  to  vs.  31-36  of  this  chapter  where  they  say  the 
evangelist  blends  his  reflections  with  the  testimony  of  John  the  Baptist,  and 
that  "  only  begotten  "  is  a  phrase  of  the  evangelist.  To  this  it  is  answered  : 
the  discourse  would  not  end  so  abruptly.  Then  vs.  16  and  17  begin  with 
"  For,"  indicating  a  close  connection  with  what  has  gone  before.  Besides,  the 
thought  of  condemnation  and  judgment  is  in  accord  with  what  the  synoptics 
report  Jesus  as  saying.  The  phrase  "  only  begotten  "  and  the  contrast  of 
light  and  darkness  did  not  originate  with  the  evangelist,  but  are  from  Jesus. 
The  weight  of  scholar.ship  and  of  argument  seems  to  be  in  favor  of  regarding 
these  as  the  words  of  Jesus,  and  that  his  discourse  continues  to  the  end  of 
V.  21.  The  "  world  "  unquestionably  means  the  whole  human  race.  It  is  lim- 
ited to  true  believers  by  many  of  extreme  Calvinistic  views.  But  Calvin  himself 
gives  it  the  wide  sense.  He  says  :  "  Christ  brought  life,  because  the  lieavenlv 
Father  loves  tiie  luiraan  race,  and  wishes  that  they  should  not  perish."  See 
also  1  Tim.  2:4;  1  John  2:2;  Titus  2  :  11 ;  2  Peter  3:9;  Rom.  5  :  8.  The 
narrow  interpretation  is  akin  to  that  Pharisaic  view  of  the  Gentile  world, 
which  left  them  to  cursing  and  judgment  because  they  were  not  descended 
from  Abraham.  Calvin  further  declares:  "Christ  employed  the  univ^ersal 
term  whosoever,  both  to  invite  indiscriminately  all  to  partake  of  life,  and  to 
cut  off  every  excuse  from  unbelievers.  Such  also  is  the  import  of  the  word 
world.  Though  there  is  notliing  in  the  world  worthy  of  God's  favor,  yet  he 
shows  himself  to  be  reconciled  to  the  whole  world,  when  he  invites  all  men 
without  exception  to  the  faith  of  Christ."  The  love  God  has  to  the  world,  is 
not  that  of  approbation,  but  of  pity,  compassion  and  desire  to  save  all  who 
will  believe.  God  hates  sin,  but  loves  the  .soul  of  the  sinner  so  much  that 
he  gave  his  only  begotten  Son,  that  whosoever  believeth  on  him  should  not 
perish,  but  have  eternal  life.  God  loved  man,  any  and  every  man,  "whoso- 
ever" being  the  most  umlimited  term,  and  loved  him  when  perishing  in  sin, 
so  loved  him  that  he  gave  his  Son  to  save  the  perishing,  and  does  save  who- 
soever believeth  on  Christ.  Compare  the  "  whosoever  will  "  of  Rev.  22  :  17. 
The  love  of  God  takes  in  the  race;  it  is  the  wilful  imbelief  and  wickedness 
of  man  that  causes  any  to  perish.  It  is  belief  on  Christ  that  gives  the  "new 
birth,"  the  eternal  life. 


Common  Version. 

16  f  For  God  bo  loved  tlif  world,  that  he 
gave  his  only  hegotten  Son,  that  \vho.'«oevei  l>e- 
lieveth  in  him  should  not  perish,  bnt  have 
everlasling  life. 


Revised  Version. 

16  For  God  so  loved  the  world,  that  lie  pave 
his  only  begotten  Son,  that  whosoever  lie- 
lieveth  on  him  should  not  perish,  but  have 


64  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  3: 17-19. 

17.  to  judge  the  world]  Notice  that  the  word  "gave"  of  v.  16  is  re- 
placed by  "  sent "  in  this  verse.  The  former  implies  the  feeling  of  God 
towards  the  lost,  the  latter  the  special  mission  of  Christ.  This  mission  is  not 
"to  judge,"  but  to  redeem,  to  manifest  the  love  of  God.  The  judgment  will 
be  grounded,  it  is  true,  upon  the  acceptance  or  rejection  of  Christ.  But  the 
purpose  of  God  in  this  mission  is  salvation,  not  condemnation.  The  purpose 
is  stated  again  as  broadly  as  in  v.  16,  "  that  the  world  [not  the  few]  should  be 
saved  through  him."  The  offer  of  salvation  to  the  world  is  as  wide  as  the  race  ; 
but  its  advantages  come  to  those  alone  who  accept  the  offer,  to  those  who  be- 
lieve. Again  Calvin  says,  "  Whenever  our  sins  press  us — whenever  Satan 
would  drive  us  to  despair — we  ought  to  hold  out  this  shield,  that  God  is  un- 
willing that  we  should  be  overwhelmed  with  everlasting  destruction,  because 
he  has  appointed  his  Son  to  be  the  salvation  of  the  woild."  The  Jews  who 
were  represented  by  Xicodemus  held  to  the  narrow  view  that  salvation  was 
of  and  for  Jews  only.  But  the  teaching  of  Christ  was  steadily  opposed  to  this 
view.  Publicans  and  sinners  entered  the  kingdom,  even  in  advance  of  the 
mass  of  orthodox  Jews.  The  former  repented  and  accepted  Jesus  :  the  latter 
rejected  him. 

18.  He  that  believeth  .  .  he  that  believeth  not]  This  verse  con- 
firms our  view  of  v.  16.  The  "  world,"  the  human  race,  is  here  grouped  in 
two  classes.  "He  that  believeth  on  him  is  not  judged  :  he  that  believeth  not 
hath  been  judged  already;"  so  the  Revised  Version  reads.  Notice  the 
change  in  the  tense  "  is  "  and  "  hath  been."  In  human  courts  a  man  is  not 
condemned  or  judged  until  he  has  been  found  guilty.  But  he  was  guilty  from 
the  moment  he  committed  the  wrong  act,  though  not  yet  judged  guilty. 
Under  divine  law  and  in  the  spiritual  sphere,  the  condemnation  accompanies 
the  guilty  act.  So  there  is  profound  spiritual  philosophy  in  the  statement. 
He  that  believeth  is  acquitted  ;  he  is  not  judged,  nor  condemned.  He  that 
believeth  not,  hath  been  judged  already.  The  sin,  guilt,  and  condemnation  go 
together.  They  are  contemporaneous.  Sin  and  condemnation  in  the  spiritual 
or  divine  kingdom  are  inseparable,  unless  the  sinner  believes  on  the  Son  of 
God  the  instant  he  sins.  Moreover  unbelief  is  the  greatest  of  all  sins,  and 
alone  brings  instant  condemnation. 

19.  men  loved  [the]  darkness  rather  than  [the]  light]  The  nature 

of  the  judgment  is  described,  and  a  further  reason  for  it,  and  for  the  strange 
action  of  man  in  daring  to  expose  himself  to  it,  is  given.  Men  are  judged  for 
loving  the  darkness  rather  than  the  spiritual  light.  But  this  again  is  ex- 
plained, "their  works  were  evil"  or  "wicked."     Men  were  condemned  for 


Common  Version. 

17  For  God  seut  not  his  Son  into  the  world 
to  condemn  the  world ;  but  tliat  the  world 
through  him  might  be  saved. 

18  f  He  that  believeth  on  him  is  not  con- 
demned :  but  he  that  believeth  not  is  con- 
demned already,  because  he  hath  not  believed 
in  tlie  name  of  the  only  begotten  Son  of  God. 

19  And  this  is  the  condemnation,  that  light 
is  come  into  tlie  world,  and  men  loved  darkness 


Kevised  Version. 

17  eternal  life.  For  God  sent  not  the  Son  into 
the  world  to  judge  the  world ;  but  that  the 

18  world  should  be  saved  through  him.  Ho 
that  believeth  on  him  is  not  judged  :  he 
that  believeth  not  hath  been  judged  al- 
ready, because  he  hath  not  believed  on  the 
name   of  the   only   begotten   Son   of  God. 

19  And  this  is  the  judgment,  that  the  light  is 
come   into   the   world,  and  men  loved  the 


rather  than   light,  because   their  deeds  were  darkness  rather  than  the  light ;  for  their 

evil. 


John  3:20, '21]  JESUS   AND   NICODKMUS.  65 

choosing  the  darkness  of  sin  in  preference  to  the  light  of  truth.  Or  "  light " 
may  refer  to  Christ,  whence  it  will  mean  that  men  choose  sin  instead  of  Christ. 
Man's  ways  and  works  were  wicked  :  the  hias  was  to  sin  ;  they  followed  their 
sinful  liabit.  It  is  not  misfortune,  but  sin,  positive  choice  of  wickedness,  that 
causes  man  to  reject  Christ. 

20.  every  one  that  .  .  .  liateth  the  light]    In  this  and  v.  21  the 

two  classes  into  which  tlie  world  is  divided,  the  wicked  and  the  truth-doer, 
are  distinctly  marked  by  their  conduct  towards  the  light.  The  wicked-doer 
hates  the  light ;  his  works  will  not  bear  to  be  looked  upon.  He  avoids  the 
light,  lest  the  true  character  of  his  works  shoidd  be  "  reproved  "  or  "  exposed." 
Or  perhaps  the  marginal  reading  has  the  thought  more  closely  in  harmony 
with  the  context.  The  wicked  liate  the  light,  fearing  that  if  their  works  are 
brought  to  the  light,  they  will  be  "convicted,"  that  is  become  conscious  of 
the  condenniation,  stated  in  vs.  18,  19.  The  works  will  be  revealed  and  re- 
proved and  they  will  be  also  self-convicting.  The  works  and  workers  will 
stand  self-condemned  by  the  revelation  of  the  light. 

21.  he  that  doeth  the  truth]  The  truth-doer  is  placed  in  sharp  con- 
trast with  the  wicked-doer.  Yet  it  is  not  said  that  he  loveth  the  light,  as 
opposed  to  the  wicked-doer  that  "  hateth  "  it,  but  only  that  he"cometh  to 
the  light;"  the  opposite  course  to  the  wicked.  There  is  a  marked  contrast 
also  in  the  expressions  "doeth  evil,"  or  literally  "committeth  evil  "  and  doeth 
the  truth.  The  former  expresses  particular  and  definite  evil  acts,  the  latter 
a  state  or  habit  of  truth-doing.  The  truth-doer  cometh  to  the  light,  'iva  "in 
order  that"  his  works  may  appear  in  tiie  light,  on  ''for"  or  "because"  in 
God  they  have  been  wrought.  They  are  the  result  of  the  new  birth,  of  being 
born  of  the  Spirit.  Some  limit  the  statement  here  to  the  fact  "  that  they  are 
wrought  in  God."  Tiie  Greek  otc  has  a  stronger  meaning  here  :  The  truth- 
doer  acts  as  described  **  because"  his  works  have  been  wrought  in  God,  and 
therefore  he  knows  they  will  bear  to  appear  in  the  light.  His  works  are  not 
those  born  of  the  flesh,  but  of  the  Spirit.  God  is  the  spring  of  his  life  and 
his  works. 

Suggestive  Applications. — 1.  The  wonders  of  providence  and  grace 
may  lead  men  to  Christ.  2.  A  man  may  be  high  in  worldly  honors,  but 
timid  and  weak  in  religion.  3.  A  new  spiritual  nature  is  a  necessity  in  order 
to  perceive  the  kingdom  of  God.  4.  Tlie  natural  man  cannot  understand  the 
need  or  nature  of  this  spiritual  renewal.  5.  We  ought  not  to  wonder  at  the 
necessity  for  fallen  man  to  be  born  of  the  Spirit.  6.  We  may  recognize  the 
fact  of  a  new  spiritual  birth,  but  we  cannot  know  how  the  Spirit  produces  the 
change  in  us.    7.  A  diligent  study  of  the  Scriptures  will  teach  us  of  the  need 


Common  Version.  I  Revised  Version. 

20  For  ever)'  one  tliat  dootli  evil  hateth  the  20  works  were  evil.  For  every  one  that 
lipht,  neitlier  cometh  to  the  li^l't,  lest  his  •  dneth  evil  hateth  the  light,  and  conieth 
deeds  should  be  reproved.  not  to  the  lipht,  lest  his  works  should   he 

21  But  he  that  doeth  truth  ronieth  to  the  21  2  reiintvcd.  But  h«  that  doeth  the  truth 
light,  that  his  deeds  may  be  made  manifest,  |  cometh  to  the  light,  that  his  works  may  be 
that  they  are  wrought  in  (>od.  maiie    maniri-st,    '■'  that    they    have    been 

'        wrought  in  Ood. 

^  Or , practUeth        '^Or,  cvmicled        ^ Or,  because 


66 


COMMENTARY   ON  THE  GOSPEL   OF  JOHN. 


[John  3  :  22. 


and  of  the  Author  of  salvation.  8.  The  Son  of  man  alone  saved  the  world 
from  condemnation.  9.  God  gave  his  only  Son  to  save  the  world.  10,  Who- 
soever believeth  shall  in  him  have  eternal  life.  11.  The  believer  is  not 
judged  but  pardoned:  the  unbeliever  hath  been  judged    and   condemned. 

12.  The  wicked-doer   hates   the  light:   the  truth-doer  cometh  to  the  light. 

13.  The  wicked  is  self-convicted  by  his  works;  the  believer  is  approved,  for 
his  works  are  the  fruits  of  being  born  of  the  Spirit. 

The  Judjean  Ministry  of  Jesus  :   John's  Testimony.    3 ;  22-36. 

The  Country  of  Jud^a.     Talley  of  the  Jordan.    Simmer,  27  a.  d. 

This  section  relates  a  fact,  illustrating  a  season's  ministry  of  Jesus  in  the 
land  of  Judaea.  The  narrative  does  not  state  the  length  of  that  ministry,  but 
a  hint  in  John  4 :  35,  "  four  months  "  before  the  harvest,  favors  the  inference 
that  it  lasted  for  at  least  eight  months.  The  other  Gospels  omit  the  history 
of  this  period,  and  John  notices  it  very  briefly.  There  are  many  things, 
however,  in  the  Gospels,  implying  a  Judaean  ministry  of  some  length,  and 
nothing  inconsistent  with  it.  The  brief  account  John  gives  of  the  preaching 
and  baptism  of  Jesus  and  of  his  disciples  in  Judaea,  supplements  the  other  nar- 
ratives  which  more  fully  relate  the  Galilaean  and  Peraean  ministry  of  Jesus. 

22.    After  these  things  came  Jesus  .  .  into  .  .  Judaea]    The  mark 

of  time  is  indefinite.  After  the  cleansing  of  the  temple,  the  public  teaching 
in  Jerusalem,  including  the  discourse  to  Nicodemus,  Jesus  left  the  city  and 
came  into  the  country  of  Judaea.  The  writer  being  in  Asia  Minor,  would 
thus  describe  a  journey  north  from  Jerusalem,  as  coming  to  Judaea,  since  the 
direction  of  the  journey  would  be  towards  the  place  where  he  was  when 
writing  the  record.  Jesus  tarried,  implying  a  lengthened  stay  in  Judaea  with 
his  disciples,  and  was  baptizing.  In  John  4:2  it  is  further  explained  that 
while  Jesus  undoubtedly  approved  and  sanctioned  the  "  baptizing,"  person- 
ally he  did  not  administer  the  rite,  but  his  disciples  did.  Thus  the  unity  of 
the  ministry  of  the  Baptist  and  of  Jesus  appears.  As  the  Forerunner's  work 
is  about  to  end  abruptly,  Jesus  takes  up  a  like  ministry  and  carries  it  forward 
to  CQmpletion.  Precisely  what  was  the  purpose  and  meaning  of  the  baptism 
by  Christ's  disciples,  the  evangelist  does  not  state.  Some  suppose  that  it  was 
an  educational  and  preparatory  rite  corresponding  to  that  of  John  the  Baptist. 
Edersheim  goes  so  far  as  to  say,  "  Jesus  adopted  John's  baptism  ere  its  waters 
for  ever  ceased  to  flow,  and  thus  he  blessed  and  consecrated  them,"  Life  of 
Jesus.  I.  393,  Others  regard  it  as  different  from  John's  baptism,  and  others 
again  say  it  was  different  from  triune  Christian  baptism.  No  doubt  the  bap- 
tism by  the  disciples  of  Jesus,  had  some  of  the  distinct  manifestations  of  the 
Spirit,  which  John  the  Baptist  foretold  would  accompany  Christ's  ministry. 
It  is  significant  that  this  feature  of  Jesus'  early  ministry  does  not  appear  later 
in  his  Galilaean  work. 


Common  Version. 

22  1[  After  these  things  came  Jesus  and  his 
disciples  into  the  land  of  Judea;  and  there  he 
tarried  with  them,  and  baptized. 


Revised  Version. 

22      After  these  things  came  Jesus  and  his 
disciples  into  the  land  of  Judaea ;  and  there 


John  3 :  23-26.]  THE  .lUDiEAN   MINISTRY  OF  JESUS.  67 


23.  John  ,  .  .  was  baptiziDg  in  Enon]  The  baptism  of  repentance 
which  John  preached  and  administered  he  still  continued  in  the  region  of 
Salim.  The  precise  location  of  the  Salim  here  mentioned  is  not  known,  nor 
of  the  ^Enon  =  ^lj7iu/i=  springs  named.  C'onder,  of  liie  English  Palestine 
Exploration  Society,  suggested  a  Salim  about  3  miles  east  of  Jacob's  well,  and 
for  ^Enon,  the  Ainun  or  "springs"  about  7  miles  (not  4  miles  as  some  say) 
north-east  of  that  Salim  and  across  the  valley.  But  this  would  be  among  the 
Samaritans,  and  not  in  Judaea  as  the  Gospel  implies.  Others  suggest  a  j)lace 
at  the  ford  of  the  Jordan,  near  Succoth  east  of  Scythopolis.  But  if  he  were 
at  the  Jordan  the  remark  "  were  many  waters  there"  would  have  been  un- 
necessary, if  not  inaccurate.  Saunders,  in  maps  based  on  the  Exploration 
Society's  reports,  places  this  {od)  baptizing  station  of  John  the  Baptist  about 
8  or  10  miles  north-east  of  Jerusalem,  near  the  junction  of  the  valleys  Farali 
and  Suweinit.  Dr.  Barclay  also  suggested  this  region  as  the  site.  It  is  in 
Judtea,  and  far  more  probable  than  any  location  in  Samaria.  To  this  place 
the  people  continued  to  come  to  receive  baptism  of  John,  but  not  in  such 
crowds  as  at  an  early  period,  when  he  was  at  Bethabara  or  "  Bethany  "  be- 
yond Jordan. 

26.    There  arose  a  question  .  .  about  purifjing]    Here  were  two 

persons  baptizing  independently,  an  act  resembling  the  ancient  Jewish  rite  of 
purification.  A  discussion  would  arise  perhaps  on  the  relative  value  of  these 
baptisms,  leading  to  a  general  dispute  over  the  whole  subject  of  purifying. 
This  began  between  some  disciples  of  John  and  "  a  Jew."  For  the  common 
reading  "Jews"  gives  place  for  "a  Jew"  in  the  revised  text,  which  reads  in 
accord  with  the  best  MSS.,  including  the  Alexandrian,  Vatican,  and  most 
of  the  recent  critical  editions  of  the  Greek  Testament.  The  disciples  of 
John  were  zealous  to  maintain  the  superior  efficacy  of  his  baptism. 

26.    Rabbi,  he  .  .  to  whom  thou  hast  borne  witness]    The  disciples 

of  John  feeling  that  their  teacher's  reputation  was  suffering,  put  the  case  be- 
fore him.  The  form  of  their  appeal  shows  their  jealous  feelings  toward  a 
supposed  rival.  "  He  that  was  with  thee  beyond  Jordan  "  [i.  e.,  east  of  the 
Jordan  at  Bethany],  "to  whom  thou  hast  borne  witness,  behold,  the  same  bap- 
tizeth,  and  all  men  come  to  him."  You  have  praised  him,  and  now  he  has 
set  himself  up  as  a  rival.  The  crowds  are  not  coming  to  you  now  as  they 
formerly  did,  but  they  are  running  off  to  this  new  teacher.  There  was  some 
exaggeration  in  their  speech  perhaps,  natural  to  their  excited  state  of  mind. 
They  wanted  to  protect  his  fame,  but  were  quite  ignorant  of  the  severe  trial 


Common  Version. 

2.3  *'  And  John  also  was  liaptiziri<i  in  Enon 
near  to  Salim,  becanse  there  was  much  water 
there;  and  they  came,  and  were  hiijifized. 

24  For  John  was  not  yet  cast  into  jirison. 


Revised  Version. 

23  he  tarried  with  them,  and  baptized.  And 
Jolin  al«o  was  baptizinp  in  ^non  near  to 
Salim,  because  tliere  ^  was  much  water 
there  :  and  they  came,  and  were  baptized. 


25  *"  Then  there  arose  a  question  between  24  For  .John  was  not  yet  cast  into  jirison. 
some  of  John's  disciples  and  the  Jews  about  I  25  Tliere  arose  therefore  a  questioning  on  the 
purifying.  |         part  of  .John's  disclplos  with  a  Jew  about 

26  And  they  came  unto  John,  and  said  unto  ]  2i'>  purifyinfr.  And  they  cinie  unto  .h  hn,  and 
him.  Rabbi,  he  that  was  with  thee  beyond  said  to  him.Rablii,  lie  that  was  with  thee 
Jordan,  to  whom  thou  barest  witness,  beboM,  beyond  .TnrdHii,  to  wliom  thou  bast  borne 
the  eanie  baptizeth,  and  all  men  come  to  him.     1        witne>s,  bclidd,  the  same  baptizeth,  and  all 

1  Gr.  were  many  icuten. 


68 


COMMENTARY  ON  THE   GOSPEL  OF  JOHN. 


[John  3 :  27-31. 


which  they  were  bringing  upon  John's  fidelity  to  liis  mission  as  the  witness 
for  the  Messiah. 

27.  A  man  can  receive  nothing]  John  answered  with  noble  fidelity. 
His  words  have  been  understood  in  two  senses  :  1,  As  applying  to  Jesus.  Such 
honor  as  Jesus  is  now  receiving  belongs  to  him,  for  it  is  given  him  from 
heaven.  2.  Others,  as  Alford,  apply  it  to  .John  the  Baptist.  He  means  that 
he  cannot  receive  more  than  is  given  him  from  heaven.  His  mission  is  to  be 
the  Forerunner.  He  cannot  therefore  be  greater :  he  cannot  take  the  place 
of  the  Messiah.  The  work  given  to  him  is  to  prepare  the  way  for,  and  lead 
men  to  Christ.  Probably  the  words  were  intended  to  state  a  general  principle, 
and  thus  are  applicable  to  both  himself  and  to  Jesus. 

28.  Ye  .  .  bear  me  witness]  This  was  no  new  fact.  He  had  from  the 
the  first  assured  his  disciples  that  One  was  coming  mightier  than  himself. 
He  had  distinctly  said,  "I  am  not  the  Christ."  All  the  evangelists  record 
this  testimony  of  John  respecting  Christ.  See  John  1  :  20;  Matt.  3  :  11, 12  ; 
Mark  1 :  7,  8  ;  Luke  3  :  16,  17.  You  need  not  be  troubled  about  the  popular- 
ity of  tills  new  teacher.  Tiien  he  introduces  the  illustration  from  a  familiar 
scene  in  social  life,  to  show  how  they  and  he  may  and  should  rejoice  over  the 
great  success  that  attended  the  ministry  of  Jesus. 

29.  Tllis  my  joy  therefore]  John  says  in  effect,  I  am  not  the  bride- 
groom, and  cannot  therefore  have  the  bride.  The  bridegroom  "  hath  the 
bride,"  but  the  friend  of  the  bridegroom  rejoiceth  greatly  because  of  the 
bridegroom's  joyous  voice.  I  am  the  friend  of  the  bridegroom,  hence  I  am 
full  of  joy.  He  has  no  cause  for  jealousy  :  his  mission  is  fulfilled  ;  his  work 
has  been  approved  of  heaven.  His  glory  on  earth  has  reached  its  height. 
The  mission  of  Jesus  has  only  just  begun.  It  must  increase:  mine  is  done  ; 
it  must  decrease,  not  from  failure,  but  from  completion.  The  work  of  Jesus 
will  never  pass  away  ;  my  work  is  accomplished  and  must  occupy  less  prom- 
inence in  men's  thought ;  it  will  give  place  to  the  work  of  Christ. 

31.  He  that  COmeth  from  above]  Are  vs.  31-36  the  words  of  John 
the  Baptist  or  the  reflection  of  John  the  evangelist?  Some  who  ques- 
tion the  historical  character  of  this  Gospel,  alleging  that  it  was  written 
in  the  second  century  by  one  who  assumed  the  position  and  character  of  the 


Common  Version. 

27  John  answered  and  said,  A  man  can  re- 
ceive nothing,  except  it  be  given  him  from 
heaven. 

28  Ye  yourselves  bear  me  witness,  that  I 
said,  I  am  not  the  Clirist,  but  that  I  am  sent 
before  him. 

29  He  that  hath  the  bride  is  the  bridegroom  : 
but  the  friend  of  the  bridegroom,  wliich  stand- 
eth  and  heareth  him,  rejoiceth  greatly  because 
of  the  bridegroom's  voice  :  this  my  joy  there- 
fore is  fulfilled. 

30  He  must  increase,  but  I  must  decrease. 

31  He  that  conieth  from  above  is  above  all  : 
he  that  is  of  the  earth  is  earthlj',  and  speak- 
eth  of  the  earth  :  he  that  cometh  from  heaven 
is  above  all. 

1  Some  ancient  authorities  read  he  that  cometh  from  heaven  heareth  witness  of  ichat  he  hath  seen 
and  heard. 


Revised  Version. 

27  men  come  to  him.  John  answered  and 
said,  A  man  can  receive  nothing,  except  it 

28  have  been  given  liim  from  heaven.  Ye 
yourselves  bear  me  witness,  that  I  said,  I 
am  not  the  Christ,  but,  that  I  am  sent  before 

29  him.  He  that  hath  the  bride  is  the  bride- 
groom :  but  the  friend  of  the  bridegroom, 
who  standeth  and  heareth  him,  rejoiceth 
greatly  because  of  the  bridegroom's  voice: 

30  this  my  joy  therefore  is  made  full.  He 
must  increase,  but  I  must  decrease. 

31  He  that  cometh  from  above  is  above  all : 
he  that  is  of  the  earth  is  of  the  earth,  and 
of  the  earth  he  speaketh  :  i  he  that  cometh 


John  3: 32-34]  THE  JUDiEAX   MINISTRY  OF  JESUS.  (59 


apostle  John,  have  also  assumed  that  these  words  were  not  those  of  the  Bap- 
tist. The  view  that  the  words  are  those  of  tlie  evangelist  has  been  modified 
and  adopted  by  Bengel,  Wetstein,  Olshausen,  Tholuck,  Westcott,  Kdersheini 
and  Moulton  among  others  of  evangelical  views.  They  claim,  that  the 
thoughts  and  diction  are  not  congruous  with  those  of  John  the  Baj)tist,  hut 
are  with  those  of  John  the  Evangelist.  But  their  argumeiUs  are  inconclusive. 
These  words  are  ascribed  to  John  the  Baptist  by  the  majority  of  the  Fathers, 
and  also  of  modern  critical  scholars,  as  Meyer,  Alford,  Weiss,  Reynolds,  and 
Godet.  This  view  would  perhaps  have  never  been  seriously  urged  except  to 
sustain  the  non-historical  theory  of  the  Gospel.  In  either  case  the  words  are 
of  divine  authority,  and  the  truths  they  teach  of  the  greatest  importance. 
The  suggestion  of  John's  disciples  that  their  master  should  be  accepted  as  a 
higher  autiiority  than  Jesus,  is  here  plainly  disclaimed.  Jesus  is  described 
as  coming  from  above,  and  hence  above  all,  and  in  contrast  with  him  that  is 
of,  or  out  of  the  earth,  that  is,  with  John,  whospeaketh  of  earthly  things  only. 
By  earthly  things  we  understand  things  that  take  place  on  earth.  A  similar 
truth,  indeed  almost  the  same  thought,  is  contained  in  John's  reply  to  the 
Jews. 

32.  What  he  hath  seen  and  heard]    This  is  spoken  of  Christ.    He 

witnesseth  of  the  heavenly  things  he  hath  seen,  but  no  man  receiveih  his 
witness.  Westcott  treats  these  as  words  of  the  evangelist,  and  interprets  the 
testimony  to  be  the  voice  of  Christ  through  the  church.  But  this  obscures 
the  sense  of  the  passage.  It  is  better  to  hold  with  Prof.  Reynolds,  that  the 
testimony  of  Christ  then  being  given  is  contrasted  with  that.of  John  the  Bap- 
tist. The  few  who  crowded  to  the  baptism  of  Jesus,  were  almost  nothing 
as  compared  with  the  great  mass  of  the  nation  that  neglected  or  opposed 
him. 

33.  He  that  hath  received  his  witness]  The  rejection  is  not  univer- 
sal. Some  receive  the  witness  of  Christ.  Every  one  that  does  receive  him, 
by  that  act  attests  that  God  is  true,  as  a  seal  attests  a  signature  to  be  true. 
This  sentence  might,  however,  be  applied  to  God,  as  the  one  who  has  re- 
ceived and  attested  the  witness  of  Christ.  This  is  a  truth,  but  the  context  gives 
V.  33  a  broader  meaning  here,  and  was  clearly  intended  to  qualify  the  state- 
ment in  V.  32.  The  few  who  did  believe,  were  so  few  in  comparison  with  the 
immense  multitude  of  unbelievers  as  to  be  lost  in  the  crowd.  The  unbeliever 
would  make  God  a  liar,  1  John  5 :  10 ;  the  believer  attests  that  God  is  true 
to  his  promise.     Rom.  3 :  4. 

34.  gireth  not  the  Spirit  by  measure]    Jesus  being  the  true  Christ 

whom  God  hath  sent,  he  must  speak  God's  words,  and  therefore  lie  ought  to 
be  believed.     And  for  this  reason,  namely  that  he  speaks  the  words  of  God, 

Common  Veksion.  Revised  Version. 

32  And  what  he  taatli  seen  and  lioanl,  that  :t2  from  hoaven  is  aliove  all.  What  ho  liath 
he  tpstifieth  ;  and  no  man  receivetli  liis  tcsti-  sofii  and  heard,  of  that  he  beareth  witness; 
niony.  33  and  no  man  receiveth  his  witness.     lie  tliat 

33  He  that  hath  received  his  testimony  hath  liath  received  his  witness  hath  set  his  seal  to 
Bet  tu  his  seal  that  God  is  true.  34  this,  that  Ood   is  true.     For  he  whom  God 

34  For  he  whom  God  hath  sentspeaketh  the  hatli  sent  epeaketb  the  words  of  God;  for 
words  of  God :  for  God  giveth  not  the  Spirit  by 
measure  unto  him. 


70 


COMMENTARY  ON  THE  GOSPEL  OF  JOHN. 


[John  3  :  35,  36. 


those  who  receive  his  witness  aflBrra  that  God  is  true.  The  words  on  the  gift 
of  the  Spirit  have  been  understood  to  mean  :  1.  unto  Christ,  as  the  words, 
"  unto  him,"  of  the  Common  Version  may  imply :  the  words  "  unto  him  "  are  not, 
however,  in  the  text;  2.  tiiat  the  Messiah  giveth  not  the  Spirit  by  measure, 
that  is,  in  limited  or  small  blessings ;  or  3.  the  Spirit  giveth  not  by  measure, 
that  is,  giveth  not  the  words  of  God  by  measure,  or  in  a  stinted  way.  The 
last  is  the  view  of  Godet,  adopted  by  Prof.  Reynolds.  But  it  seems  to  me 
more  natural,  to  make  "  he  "  refer  to  God  as  the  giver,  and  the  gift  to  be  that 
wonderful  outpouring  of  the  Spirit  which  came  upon  the  disciples  and  Chris- 
tian believers.  Or,  if  some  think  this  inconsistent  with  the  state  of  believers 
in  the  days  of  John  the  Baptist,  then  the  gift  may  signify  that  of  the  Holy 
Spirit  upon  Jesus  at  his  baptism.  This  was  an  act  of  the  Father  and  a 
heavenly  voice  attested  the  gift. 

35.  given  all  things  into  his  hand]  There  is  a  steady  progress  up- 
ward in  the  thought  to  a  climax.  As  a  result  of  love  to  the  Son,  the  Father 
hath  delivered  all  things  into  his  hand.  There  is  no  limitation  to  the  gift. 
Christ  has  absolute  sway  and  power.  He  is  supreme  King  and  Judge,  be- 
cause he  is  a  perfect  Redeemer. 

36.  hath  eternal  life]  This  as  the  final  testimony  of  the  Baptist  to  the 
Christ,  possesses  wonderful  pathos  and  power.  The  two  ways  are  sharply  and 
solemnly  set  before  all ;  believe  on  the  Son,  and  have  eternal  life ;  believe 
not,  and  the  wrath  of  God  abideth  on  the  unbeliever.  These  terrible  words 
voice  the  Old  Testament  thought  which  John  the  Baptist  so  constantly  made 
the  theme  of  his  preaching.  This  last  thought  of  "  wrath  of  God  "  is  a  less 
common  thought  with  John  the  evangelist  (though  it  occurs  ten  times  in 
Revelation)  than  with  the  Baptist,  and  this  is  another  evidence  that  the 
words  belong  to  the  Baptist's  testimony.  This  is  the  only  place  in  the  Gos- 
pels where  this  terrible  expression  occurs.  It  does  not  mean  hatred,  but  the 
effect  of  a  holy  law  upon  those  who  have  wilfully  broken  that  law  and  re- 
jected God's  love  and  offered  forgiveness.  The  closing  words  remind  us  of 
Paul's  fearful  arraignment  of  the  heathen  world  for  its  unbelief.  Rom.  1 :  18- 
32.  Thus  the  ministry  of  John  the  Baptist  closes  like  that  of  Elijah,  in  fore- 
bodings of  judgment.  The  peril  of  abiding  under  the  wrath  of  God,  are  his 
last  words.  There  is  a  bow  of  promise  above  the  threatening  storm,  how- 
ever, and  the  light  it  sheds  on  the  world  points  truly  and  unmistakably  to 
Christ. 

Suggestive  Applications. — 1.  Christian  disciples  are  often  troubled 
with  petty  jealousy  and  party  spirit.  2.  A  true  servant  of  God  is  an  example 
of  true  humility.  3.  Every  disciple  of  Christ  is  more  careful  of  the  honor 
of  his  Master  than  of  his  own  fame.     4.  He  rejoices  in  the  success  of  others 


Common  Version. 

35  The  Father  loveth  the  Son,  and  hath 
given  all  things  into  his  hand. 

36  He  that  believeth  on  the  Son  hath  ever- 
lasting life  :  and  he  that  believeth  not  thp  Son 
shall  not  see  life  ;  but  the  wrath  of  God  abideth 
on  him. 


Revised  Version. 

35  he  giveth  not  the  Spirit  by  measure.  The 
Father  loveth  the  Son,  and  hath  given  all 

36  things  into  his  hand.  He  that  believeth  on 
the  Son  hath  eternal  life;  but  he  that 
1  obeyeth  not  the  Son  shall  not  see  life,  but 
the  wrath  of  God  abideth  on  him. 


1  Or,  believeth  not 


JOON   4.] 


JESUS   AND  THK   SAMARITAN   WOMAN. 


71 


in  the  cause  of  Christ.  5.  Christ  is  the  true  witness  of  lieavenly  things, 
t).  Believing  on  Christ  will  honor  God,  and  save  the  soul.  7.  Unbelief  on 
Christ  brings  destruction  and  eternal  death. 

Jesus  and  the  Samaritan  Woman.    4 : 1-26. 

Juda:a  ;  J.\cob's  Well  in  Samakia.  Winter,  27  A.  D. 
The  opposition  of  the  Jewish  rulers  and  of  the  Pharisees  to  the  new  teacher 
increased  in  strength  and  bitterness.  The  attempt  to  stir  up  jealousy  and 
strife  between  the  followers  of  John  and  of  Jesus  was  not  without  some  evil 
effect^  as  ^een  in  John  3  :  25  ff.  The  harmonists  generally  suppose  that  this 
departure  of  Jesus  into  Galilee  did  not  take  place  until  after  John  was  cast 


VIEW  AT  JACOB  S 


WELL.     (From  a  Photograpli  of  Palestfne  Fund.     By  permission.) 


into  prison.  But  this  view  does  not  find  support  in  vs.  1-3.  These  clearly 
favor  the  view  that  John  was  still  making  and  baptizing  disciples,  (In  Greek 
the  tenses  are  present,  not  imperfect  or  past  in  this  clause.)  It  is  more  con- 
sistent with  the  narrative  in  this  Gospel  to  place  this  journey  to  Galilee  in 
December,  27  a.  d.  ;  and  to  suppose  that  Jesus  remained  in  Galilee  until  the 
followincr  spring,  and  that  he  then  returned  to  Jerusalem  to  the  feast  either 
of  Purim  or  of  the  Passover.  John  5  :  11.  After  that  he  hears  of  the  im- 
prisonment of  the  Baptist,  and  retires  into  Galilee  as  stated  in  Matt.  4 :  12; 
Mark  1:14;  Luke  4:14.*  The  scene  at  Jacob's  well  is  graphic;  the 
features  of  the  place  can  still  be  recognized.  The  well  is  there,  the  remnant 
of  the  Samaritan  people,  with  their  ancient  animosity  to  the  Jews,  the  ruined 
temple  on  Mt.  Gerizim,  marking  the  accuracy  and  life-likeness  of  the  narrative. 
It  is  remarkable  that  Christ  should  have  forbidden  his  disciples  to  enter  into 
anv  Samaritan  town  when  he  had  himself  gone  through  Samaria  and  spent 


*  See  Andrews'  Life  of  our  Lord,  pp.  158-195. 


72 


COMMENTARY  ON  TUE  GOSPEL  OP  JOHN. 


[John  4 : 1-4. 


two  days  preaching  among  the  people  and  findhig  many  believers  there.  It 
has  also  been  thought  remarkable  that  he  should  have  preached  these  greatest 
truths  to  a  woman  of  doubtful  reputation,  and  of  a  race  despised  by  the  Jews. 
Why  should  he  do  this,  rather  than  speak  them  in  the  temple  or  in  some 
synagogue  to  a  multitude  ?  The  obvious  answer  is,  that  he  spoke  those  great 
truths  of  salvation  on  many  occasions.  The  evangelist  doubtless  notes  this 
one  because  the  circumstances  were  unusual,  and  fixed  the  incident  upon  the 
memory,  and  also  because  he  was  guided  by  the  Spirit  to  record  it,  that  the 
world  might  learn  how  ready  Jesus  is  to  give  salvation  to  any  wandering 
soul  sincerely  willing  to  receive  him. 

1.   the  Lord  knew  how  that  the  Pharisees]    This  refers  back  to  3 :  26 

and  1 :  26.  The  disciples  would  learn  of  the  reports  current  among  the 
Pharisees,  and  desire  to  know  what  they  meant.  Tiiis  title,  "  the  Lord  "  alone, 
is  rarely  applied  to  Jesus  in  the  Gospels.  The  Pharisees  "heard,"  not 
strictly  "  had  heard,''  that  is,  they  were  striving  to  stir  up  jealousy  and  trouble 
by  magnifying  this  fact.  What  was  the  fact?  That  Jesus  made  and  bap- 
tized more  disciples  than  John  made  and  baptized.  The  language  implies 
that  the  two  teachers  were  at  the  same  time  making  disciples  and  baptizing. 
And  yet  "Jesus  himself  baptized  not,  but  his  disciples."  What  his  disciples 
did  he  approved,  hence,  popularly  speaking,  he  was  said  to  do  what  his 
disciples  really  did  for  him.  The  Pharisees  were  directing  their  opposition 
against  Jesus,  because  of  his  increasing  popularity,  and  because  of  his  reproof 
of  the  rulers  in  cleansing  the  temple.     John  2  :  13-22. 

3.  departed  again  into  Galilee]  To  avoid  an  open  collision  with  the 
rulers  and  their  hostility,  Jesus  left  Judaea  for  Galilee.  "  Departed  again" 
implies  a  previous  journey  into  Galilee.  See  Chap.  1 :  43.  He  left  "  Judsea ; " 
a  remarkable  expression  similar  to  that  respecting  Ephraim  "joined  to  his 
idols:  let  him  alone,"  "leave  him."  Hos.  4 :  17.  It  means  more  than  an 
ordinary  going  away  on  a  journey.  It  implies  moral  compulsion,  spring- 
ing from  malicious  opposition. 

4.  must  needs  pass  through  Samaria]    That  is,  by  the  direct  route. 

Or,  more  probably  it  means  that  he  must  go  this  route  to  avoid  the  hostility 
of  the  Pharisees.  There  was  a  long  route  by  Jericho  across  the  Jordan 
through  Persea.  While  this  would  avoid  the  Samaritans,  it  might  bring  him 
in  contact  with  large  delegations  of  Pharisees.  Various  theories  have  been 
suggested  respecting  the  origin  of  the  Samaritans.  Some  regard  them  as 
wholly  heathen  in  origin,  others  of  a  mixed  character,  partly  Jewish,  and 
partly  heathen.  It  is  clear  that  the  territory  of  the  northern  kingdom  of 
Israel  was  chiefly  peopled  by  colonists  from  the  East,  who  had  some  knowl- 


CoMMON  Version. 

CHAP.  IV. — When  therefore  the  Lord  knew 
how  the  Pharisees  liad  heard  tliat  .lesua 
made  and  baptized  more  disciples  than  John, 

2  (Though  Jesus  himself  baptized  not,  but 
Ills  disciples,) 

3  He    left  Judea,  and  departed  again   into 
Galilee. 

4  And  he  must  needs  go  through  Samaria. 


Revised  Version. 

4  When  therefore  the  Lord  knew  how  that 
the  Pharisees  had  heard  that  Jesus  was 
making  and  baptizing  more  disciples   than 

2  John  (although  Jesus  himself  baptized  not, 

3  but  his  disciples),  he  left  Judaea,  and  de- 

4  parted  again  into  Galilee.     And   he  must 


John  4  :  5,  C] 


JESUS  AND  THE  samahitan  woman. 


73 


edge  of  Jehovah,  but  held  to  idolatry.  "  They  feared  the  Lord,  and  served 
their  own  gods."  See  2  Kings  17  :  24-33.  Many  of  them  evidently  accepted 
the  five  books  of  Moses,  as  their  descendants  do  now,  and  claimed  to  be  the 
children  of  Jacob.  The  woman  says,  "Art  thou  greater  than  our  father 
Jacob,  who  gave  us  the  well  ?"  v.  12.  They  set  up  a  rival  temple  and  wor- 
ship on  Mt.  Cierizim.  The  modern  Samaritans,  a  small  of  body  about  120 
families  in  Nablous,  believe  in  God,  the  resurrection,  final  judgment  and 
everlasting  rewards  and  punishments,  but  accept  only  the  Pentateuch.  They 
observe  the  Sabbath,  the  piissover,  and  the  seven  ancient  Jewish  feasts  with 
great  solemnity,  and  the  seventh  and  the  jubilee  year.  See  Bissell's  Biblical 
Antiquities,  p.  281. 

5.  a  city  of  Samaria  .  .  Sychar]  It  is  not  to  "the  "city.  There  is 
no  article  in  the  Greek.  The  name  of  the  city  is  given.  Some  have  supposed 
it  was  an  error  for  Sichem  or  Sychem.  But  these  conjectures  have  been  laid 
aside.  Eusebius  speaks  of  "  Sychar  before  Neapolis  ;"  and  the  Talmud  men- 
tions a  place  of  the  same  name.  Neapolis  is  another  name  for  Nablous,  that 
is"  new  city,"  and  refers  to  the  new  town  of  Shechem.  Sychar  has  been  found 
in  the  modern  El-Ascar,  or  Aksar,  which  is  about  4  miles  east  of  Nablous 
(Shechem)  and  less  than  half  a  mile  from  Jacob's  well. 

parcel  of  ground  that  Jacob  gave]  This  refers  to  Gen.  48:22  and 
Josh.  24  :  32.  On  this  somewliat  obscure  reference,  Westcott  remarks  :  "  the 
bles.-^ing  of  Jacob  treated  the  purchase 
which  he  had  made,  and  the  warlike 
act  of  his  sons  in  the  district,  as  a  pledge 
of  the  future  conquests  of  the  sons  of  Jo- 
seph, to  whom  he  gives  the  region  as  a 
portion."  The  Hebrew  word  for  portion  is 
Shekevi,  and  the  Septuagint  makes  a  play 
upon  the  word,  taking  it  as  the  name  of  a 
place.  The  bones  of  Jo.seph  were  buried 
there.     Josli.  24  :  82  ;  Acts  7  :  14-16. 

6.  Jacob's  well  was  there]     The 

Greek  word  for  well  here  and  in  v.  14  is 
the  usual  word  for  a  spring  or  fountain 
of  water,  but   in  vs.   11,  12,  the  common 

'  .  '  RUINS   OF   CHAPEL    OVER   JACOB  8   WELL. 

word  used  is  that  for  a  cistern  or  well  that  (From  Photograph  of  Palestine  Fund,  By 
is    dug.      Jacob's  well    is   one    of  the    few  Permission.) 

ancient  places  in  Palestine  that  can  be  identified  beyond  question.  It 
is  in  the  beautiful  valley  between  the  mountain  peaks  Ebal  and  Gerizim, 


Common  V^ersion. 

5  Then  ccmeth  he  to  a  city  of  Samaria,  wliich 
is  called  Sj-char,  near  to  the  parcel  of  ground 
that  .Jacob  gave  to  his  son  .In«;fpli. 

6  Now  Jacob's  well  was  there.  .Tesus  there- 
fore, being  wearied  with  hia  journey,  sat 
thus  on  the  well :  and  it  was  about  the  sixth 
hour. 


Revised  Version. 

5  needs  pa.«!s  through  Samaria.  So  he  Cometh 
to  a  city  of  .*^amari:i,  called  Sychar,  near  to 
the  p.trcel  of  gr<iun<l  that  Jacob  gave  to  his 

6  son  Joseph:  and  Jacob's  '  well  was  there. 
Je-^us  therefore,  being  wearied  with  his 
journey,  sat  -thus  by  the  'well.     It   WM 


KJr.  spring :  and  so  in  ver.  14  ;  but  not  in  ver.  11,  12.         ^Qr,  a«  he  was 


74  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  4: 6. 

IJ  miles  east  from  Nablous.  Abraham  and  Isaac  dug  wells.  Gen.  21  :  30; 
26  :  18-22,  and  Jacob  followed  their  example.  The  well  is  covered  by  a 
stone,  and  formerly  had  a  chapel  built  over  it,  which  is  now  in  ruins.  Two 
centuries  ago,  Maundrell  declared  the  well  to  be  105  feet  deep,  and  Robinson 
reported  it  the  same  depth  in  1838.  But  in  1866  Anderson  measured  it  ac- 
curately and  found  it  to  be  70  feet  deep,  with  10  or  15  feet  of  water  in  it,  and 
the  well  7h  feet  in  diameter,  walled  up  with  stone  and  masonry.  At  a  differ- 
ent time  of  the  year  Kobinson  found  the  well  dry.  Beneath  the  ruins  of  the 
chapel  it  is  covered  by  a  massive  limestone,  having  a  small  circular  opening 
in  the  centre,  through  which  buckets  may  be  let  down  into  the  well.  The 
Palestine  Exploration  Society  has  attempted  to  clean  out  and  restore  the  well. 
That  a  well  should  be  dug  in  this  valley  abounding  in  natural  springs  (80  in 
the  region  according  to  Robinson;  compare  Deut.  8:7),  some  of  which  are 
dry  in  the  hot  season,  illustrates  the  resources  and  independence  of  Jacob, 

who  would  avoid  disputes  with  the  in- 
habitants who  claimed  a  prior  right  to 
the  living  springs.  He  designed  to 
leave  a  monument  of  his  divine  right 
of  property  to  the  whole  country,  ac- 
cording to  Jehovah's  promise.  Gen. 
33  :  18,  19 ;  35 :  12.  For  further  no- 
tices of  Shechem  and  the  region  see 
Gen.  12  :  6  ;  25  :  2 ;  37  :  12  ;  Josh.  8  : 
33;  20:  7,  8;  24:  1,  32;  Judg.  9: 
1 ;    1    Kings  12  :  1,  25. 

Jesus  .  .  sal  by  the  well]    This 

ciRCfULAR  STOXE  OPENING  TO  JACOB'S  WELL,  narratlvc  shows  how  truly  Jesus  was 
(From  Photograph  of  Palestine  Fund.  By  human,  with  the  infirmities  of  a  hu- 
ermission.)  ^^^^  body  like  ours.     He  was  wearied 

with  the  journey,  but  not  of  his  work.  The  well  of  Jacob  was  a  refreshing 
place  for  rest.  How  many  delightful  memories  of  tlie  past  history  of  Israel 
and  of  the  patriarchs  clustered  about  this  spot !  Jesus  "  sat  thus  bv  the  well," 
giving  himself  up  to  rest ;  wearied  he  sat  there  without  any  other  apparent 
purpose  than  to  rest. 

It  was  about  the  sixth  hour]  By  the  common  Jewish  mode  offreckon- 
ing from  sunrise  to  sunset,  the  sixth  hour  would  be  about  noon  or  mid-day. 
By  our  usual  mode  it  would  be  either  6  o'clock  in  the  morning  or  6  in  the 
evening.  Neither  of  these  hours  answer  the  conditions  of  the  narrative 
as  well  as  the  other.  At  six  in  the  morning  one  would  not  commonly  be 
wearied  with  the  day's  journey  scarcely  begun,  and  at  6  in  the  evening,  there 
would  be  too  little  time  for  all  the  subsequent  events  mentioned  to  occur  on 
that  day.  Hence  we  conclude  that  the  Jewish  mode  of  reckoning  is  followed 
or  that  it  was  about  mid-day.  The  woman  went  to  the  city  ;  the  people  re- 
turned ;  Jesus  taught  them,  and  they  then  urged  him  to  remain  with  them. 
All  these  things  clearly  took  place  on  that  same  day.  If  the  resting  at  the 
well  began  about  noon,  it  would  imply  a  morning's  weary  journey,  and  yet 


John  4 : 7-9.] 


JESUS   AND  THE   SAMARITAN   WOMAN. 


75 


leave  time  for  what  followed  at  once  upon  the  coming  of  the  woman  to  the 
well. 

7.  Give  me  to  drink]  "Wliat  led  the  woman  of  Samaria  or  Samaritan 
woman,  that  is  of  that  country,  not  of  the  city,  to  come  at  this  moment,  is 
not  stated.  It  was  tlie  one  opportunity  she  had  for  meeting  the  Son  of  God. 
Providentially  she  was  at  the  right  place,  at  the  right  time,  to  gain  a  knowl- 
edge of  the  way  to  he  saved.  Though  only  one  woman,  and  she  of  a  despised 
race,  and  not  of  very  good  moral  character,  Jesus  preached  one  of  the  most 
wonderful,  and  profoundly  spiritual  of  his  discourses  to  her.  It  is  common 
for  travellers  to  ask  for  a  drink,  and  it  is  usually  cheerfully  given.  Here  is 
the  Son  of  God,  who  could  have  made  the  clouds  his  chariot,  or  called  upon 
legions  of  angels  to  attend  him,  wearily  plodding  over  the  hills  of  Judaea  and 
Samaria,  tired,  hungry,  thirsty,  wayworn  like  any  common  man.  We  are 
amazed  at  the  condescension.  But  how  this  brings  the  Son  of  God  into  fullest 
sympathy  with  our  daily  toil  and  weariness,  and  siiows  us  how  his  heart  must 
go  out  in  love  and  tenderness  when  he  sees  the  trials,  the  hunger,  thirst  and 
overwhelming  sorrows  of  the  multitude  of  wretched  toilers  and  sufferers  on 
the  earth  now ! 

9.    How  is  it  that  thou,  being  a  Jew,  askest  drink  of  me]    The 

evangelist  explains  in  v.  8  why  Jesus  was  alone.  His  disciples  had  gone  to 
the  city  near  by  to  buy  food,  while  he  rested  by  the  well.  The  woman  was 
not  surprised  that  Jesus  asked  a  drink  of  Jier  because  she  was  a  woman,  but 
because  he  was  a  Jew,  and  she  a  Samaritan.  To  converse  with  a  woman  in 
public  in  the  East  would  be  uncommon,  but  to  ask  a  drink  was  an  everyday 
thing.  The  request  coming  to  her  from  a  Jew,  however,  the  woman  won- 
dered at  it.  What  is  behind  it  ?  A  Jew  would  not  do  this,  without  some 
special  purpose  or  reason.  So  the  Samaritaness  asks,  why  ?  And  she  points 
her  question  sharply.  You  a  Jew,  of  a  nation  that  despises  us;  why  ask  any 
favor  of  us?  How  she  knew  Jesus  to  be  a  Jew  is  not  stated.  It  might  have 
been  by  his  dress,  speech  or  manner.  Then  it  is  added  in  explanation,  "  the 
Jews  have  no  dealings  with  tlie  Samaritans."  If  these  are  to  be  taken  as  the 
words  of  the  woman,  then  they  indicate  an  ironical  or  sarcastic  retort  to  the 
request.  The  words  are,  however,  more  properly  to  be  taken  as  an  explana- 
tion by  the  evangelist.  Some  important  ancient  copies  omit  them,  from 
whence  it  is  inferred  that  they  are  a  comment  of  some  copyist  which  crept  into 
the  text.  In  any  case,  they  state  what  we  know  from  other  sources  to  be  an 
historical  fact. 


Common  Version. 

7  There  conieth  a  wonian  of  Samaria  to  draw 
water :  Jfsns  saith  uuto  her,  Give  me  to 
drink. 

8  (For  his  di.sciples  were  gone  away  unto  the 
city  to  buy  meat  ) 

9  Theiisaitli  the  woman  of  Samaria  iiiito  him, 
How  is  it  tiiat  tliou,  tieing  a  Jew,  askest  drink 
of  nie,  whicii  am  a  wunian  of  Samaria  ?  for  the 
Jews  have  no  dealings  with  the  Samaritans. 


Rf.vised  Vkrsion. 

7  about  the  sixth  hour.  There  cometh  a 
woman  of  Samaria   to   draw    water:  Jesus 

8  saitii  unto  her,  Give  me  t<»  drink.  For 
liis  disciples  were  tone  away  into  the  city 

9  to  buy  food.  The  Samaritan  woman  tlien"- 
fore  saith  u?ito  him.  How  is  it  tliat  th(»u, 
being  a  Jew,  a«kest  drink  of  me,  who  am  a 
Samaritan  woman?     (>  For  Jews  have  no 


1  Some  ancient  authorities  omit  For  Jews  have  no  deuUngs  with  Sumaiilam. 

6 


76 


COMMENTARY  ON  THE  GOSPEL  OF  JOHN 


[John  4 :  10-12. 


10.  If  thou  knewest  the  gift  of  God]  What  is  meant  by  the  "  gift  of 
God  "  in  the  answer  of  Jesus  ?  Some  say  the  living  water.  Others  the  Holy 
Spirit,  and  others  again  Christ.     The  setting  and  form  of   the  expression 

show  that  it  refers  to  a  gift  already  made,  and 
not  one  yet  to  come.  It  was  a  gift  actually  made, 
not  one  offered.  Hence  it  does  not  refer  to  the 
offered  gift  of  living  water,  nor  to  the  Holy 
Spirit,  but  as  the  next  clause  implies,  to  Christ,  and 
to  all  that  the  gift  of  the  Son  of  God  carries  with 
it.  If  you  knew  the  gift  and  recognized  the 
person,  the  Messiah,  who  is  the  gift,  "  thou 
wouldest  have  asked  of  him,  and  he  would  have 
given  thee  living  water."  For  the  use  of  the 
phrase  ''  living  water,"  compare  Gen.  26  :  19 ; 
Zech.  14  :  8 ;  Jer.  2  :  13  and  Rev.  7  :  17 ;  21  : 
6 ;  22 :  1.  The  Jews  were  familiar  with  this 
application  of  "  living  water  "  to  a  godly  life,  but 
to  the  Samaritans  it  was  probably  a  new  thought. 
Yet  salvation,  that  well  of  spiritual  truth,  was 
at  hand,  though  unknown  to  the  Saraaritaness. 

11.  The  well  is  deep  .  .  whence  then] 

The  woman  is  greatly  surprised  by  the  answer 
of  the  stranger.  Majesty  and  truth  are  in  his 
words  and  manner.  These  bring  a  change  in  her 
tone.  She  responds  with  respect,  but  with  ques- 
tions of  wonder,  showing  a  bewildered  state  of 
mind.  Is  he  speaking  of  this  well  of  Jacob  and 
the  water  in  it,  which  the  woman  regarded,  in 
common  with  her  people,  as  possessing  special 
virtue  ?  There  is  a  tinge  of  this  superstitious 
feeling  in  the  woman,  respecting  the  sacredness 
of  the  well.  Thfs  stranger  seems  to  confirm  that 
idea.  But  he  has  neither  jar  nor  rope ;  how  can 
he  get  the  living  water  of  which  he  speaks  ? 
So  she  reveals  her  thoughts. 

12.  Art  thou  greater  than  our  father 

Jacob  ?]     She  puts  emphasis  on  "  thou."    "  Art 


Common  "Version. 

10  Jesus  answered  and  said  unto  her,  If  thou 
knewest  the  gift  of  God,  and  who  it  is  tliat 
saith  to  thee,  Give  me  to  drink  ;  thou  wouldest 
have  asked  of  liim,  and  he  would  have  given 
thee  living  water. 

11  Tlie  woman  saith  unto  him.  Sir,  thou 
hast  nothing  to  draw  with,  and  the  well  is 
deep:  from  whence  then  hast  thou  that  living 
water  ? 

12  Art  thou  greater  than  our  father  Jacob, 
which  gave  us  the  well,  and  drank  thereof 
himself,  and  his  children,  and  his  cattle  ? 

lOr, 


Revised  Version. 

10  dealings  with  Samaritans.)  Jesus  answered 
and  said  unto  her.  If  tliou  knewest  the  gift 
of  God,  and  who  it  is  that  saith  to  thee, 
Give  me  to  drink ;  thou  wouldest  have 
asked  of  him,  and  he  would  have  given  thee 

11  living  water.  The  woman  saith  unto  him, 
^  Sir,  thou  hast  nothing  to  draw  with,  and  the 
well  is  deep  :  from  whence  then  hast  thou 

12  that  living  water  ?  Are  thou  greater  than 
our  father  Jacob,  who  gave  us  the  well,  and 
drank  thereof  himself,  and  his  sons,  and 

Lord 


John  4 :  13-15.]  JESUS  AND  THU  SAMAHITAN  WOMAN.  77 

tljoii,"  a  waiulering  Jew,  "greater  than  onr  fatlier  Jacob?"  She,  a  Samaritan, 
claimed  Jacob  as  the  common  father  of  her  })eople  through  Joseph.  They 
could  not  then  have  been  wholly  heathen  :  they  must  have  been  to  a  large 
extent  of  Jewish  descent.  That  Jacob  dug  the  well  and  gave  it  to  his  de- 
scendants, are  facts  here  stated  by  the  woman,  probably  from  Samaritan 
tradition,  since  they  are  not  noted  in  Old  Testament  history.  The  well  was 
dug  on  Jacob's  plot  of  ground,  which  he  purchased.  The  well  was  his:  he 
drank  of  it  himself,  she  says,  and  this  gave  it  added  value  in  the  woman's 
estimation.  His  sons  also  drank  of  the  water,  and  all  Jacob's  flocks  and 
herds.  These  things  are  stated  by  the  woman  to  magnify  the  importance 
and  the  inexhaustible  supply  of  this  venerable  well. 

13,  U.    shall  thirst  .  .  shall  never  thirst  .  .  unto  eternal  life] 

Jesus  quietly  passes  her  last  question,  to  be  decided  by  the  woman  herself, 
when  she  should  better  understand  the  subject,  and  calls  her  attention  to  the 
difference  between  the  water  in  Jacob's  well,  favored  as  that  was,  and  the 
"living  water"  to  which  he  referred.  Excellent  as  the  water  in  the  well, 
was,  those  who  drank  of  it  soon  grew  thirsty  again.  But  the  "living  water" 
now  offered,  would  satisfy  thirst  forever,  for  it  would  become  a  perennial 
fountain  of  springing  water  unto  eternal  life.  This  marks  the  spiritual  nature 
of  the  gift.  Nothing  can  satisfy  the  human  spirit  but  spiritual  things.  No 
matter  how  long  and  freely  one  drinks  of  this  world's  pleasures,  riches,  profits 
or  honors,  he  longs  for  more.  Only  when  the  soul  takes  that  which  is  truly 
spiritual,  is  it  truly  satisfied.  The  life  of  the  worldly  ebbs  and  flows  like  an 
intermittent  spring,  but  the  human  appetites  and  desires  are  ever  calling  for 
more.  Even  the  son  of  Sirach  makes  wisdom  say, "  They  that  drink  me  shall 
yet  be  thirsty."  Ecclus.  24  :  21.  But  Jesus  tells  of  a  living  water  that  is 
a  fountain  in  the  soul,  "the  fountain  swells  into  a  river,  and  the  river  ex- 
pands into  and  loses  itself  in  the  great  ocean  of  eternity."  See  Prof.  Rey- 
nold's remarks,  who  adds,  "  the  beauty  of  the  image  is  lost  if  with  Luthardt 
and  Moulton  we  attach  the  'unto  eternal  life'  to  'well'  rather  than  to 
a/.lofievov  ["springing  up"  of  water].  There  is  some  difficulty  in  interpret- 
ing the  metaphor,  but  it  is  clear  that  the  divine  life  which  Jesus  offers  is 
without  measure  as  to  quantity  or  time."  Men  are  seeking  lasting  happiness 
in  thousands  of  ways,  yet  miss  the  only  true  way  of  gaining  what  they  igno- 
rantly  or  erroneously  look  for,  in  other  ways. 

15.     Give  me  this   water]     Some  have  taken  the  woman's  request  as 
ironical,  but  the  context  indicates  that  she  is  in  earnest.     It  is  the  eagerness 


Common  Version. 

13  Jesu3  answered  and  said  unto  her,  Who- 
soever drinketh  of  this  water  sliall  thirst 
again  : 

14  But  whosoever  drinketli  of  the  water 
that  I  siiall  give  him  shall  never  tliirst :  hut 
the  water  that  I  shall  give  him  shall  lie  in 
him  a  well  of  water  springing  up  into  ever- 
lastine  life. 

15  The  woman  saith  unto  him,  Sir,  give  me 
this  water,  that  I  thirst  not,  neithiT  come 
hither  to  draw. 


Revised  Version. 

13  his  cattle?  Jesus  answered  and  said  unto 
her.  Every  one  that  drinketh  of  this  water 

14  shall  thirst  again  :  but  whosoever, drinketh 
of  the  water  that  I  shall  give  him  shall 
never  thirst ;  hut  the  water  that  I  shall  give 
him  shall   become  in   him  a  well  of  water 

15  springing  up  unto  eternal  life.  The  woman 
saith  unto  him,  i  Sir.  give  me  this  water, 
that  I  thirst  not,  neither  come  all   the  way 


1  Or,  Lurd 


78 


COMMENTARY  ON  THE  GOSPEL  OF  JOHN. 


[John  4 :  16-18. 


of  a  soul  grasping  after  a  half-discovered  good.  The  woman  has  a  hazy  un- 
defined idea  that  there  is  some  mysterious  blessing  which  this  stranger  has 
found.  That  it  is  wholly  spiritual,  she  does  not  yet  see :  she  rather  connects 
it  in  some  superstitious  or  mysterious  way  with  the  water  of  the  well.  Then 
her  request  shows,  too,  that  it  springs  out  of  a  selfish  desire  for  personal  com- 
fort and  ease.  She  wants  this  magical  water,  to  be  relieved  of  intolerable 
thirst  so  troublesome  in  hot  countries,  and  of  the  drudgery  of  drawing  and 
carrying  water,  a  work  that  is  one  of  the  burdens  of  life  to  women  in  the 
East. 

16.  Go,  call  thy  husband]  To  reveal  to  the  woman  her  own  character, 
and  the  real  state  of  her  heart,  Jesus  startles  her  with  a  new  command,  ap- 
parently, but  not  in  fact,  foreign  to  the  subject.  If  a  stranger  was  to  confer  a 
gift  upon  a  woman  in  the  East,  it  was  courteous  and  important  that  it  should 
be  done  in  the  presence  of,  or  through  her  husband.  While  it  is  true  that 
Jesus  "never  waits  upon  conventionalisms,  sabbatic  rules,  current  fashions  of 
any  kind  "  (Reynolds),  yet  he  uses  all  these  to  further  his  work,  or  to  open 
the  heart  to  the  truth.  He  took  advantage  of  the  eastern  customs  and  for- 
malities recognized  by  his  hearers,  to  make  their  duty  plainer  to  them.  The 
woman  was  living  with  her  paramour.  Knowing  the  loose,  sinful  life  of  this 
woman,  and  how  lightly  the  marriage  bond  had  been  regarded  by  her,  he 
springs  this  test  upon  her. 

n.  I  have  no  husband]  The  woman  is  perplexed.  This  stranger  ap- 
pears to  know  the  secrets  of  her  life.  He  may  be  a  prophet.  He  knows  my 
past  life,  how  worldly,  sensual,  sinful  it  has  been.  Still  he  cannot  or  may 
not  know  it  all.  So  she  answers,  "  I  have  no  husband."  She  did  not  perhaps 
intend  to  make  it  appear  that  she  was  a  widow,  but  she  did  doubtless  hope  to 
escape  from  calling  the  man  she  was  living  with  as  if  he  were  her  husband, 
and  avoid  further  exposure.  Some  infer  that  these  words  were  a  genuine 
frank  confession  of  her  guilt.  But  the  peculiar  expression  of  Jesus  in  reply, 
"  he  whom  thou  now  hast  is  not  thy  husband  :  tiiis  hast  thou  said  truly,"  in- 
dicates that  the  woman  intended  to  tell  only  a  half-truth,  and  Jesus  points  out 
the  fact. 

18.  thou  hast  had  five  husbands]  If  these  five  were  rightful  hus- 
bands, which  is  possible  though  not  certain,  except  according  to  some  loose 
law  or  custom  prevailing  among  the  Samaritans,  then  it  must  be  inferred  that 
on  one  pretext  or  another  she  had  been  five  times  divorced  and  was  now  liv- 
ing with  a  man  to  whom  she  had  never  been  married.  Thus  Jesus  charges 
her  with  a  life  of  immorality.  Prof.  Keynolds  understands  that "  the  first 
five  husbands  were  conventionally  allowable  ;  but  that  the  suggestion  is,  that 


Common  Version. 

16  Jesus  saith  unto  her.  Go,  call  thy  hus- 
band, and  come  hither. 

17  The  woman  answered  and  said,  I  have 
no  husband.  Jesus  said  unto  her,  Thou  hast 
well  said,  I  have  no  husband  : 

18  For  thou  hast  had  five  husbands  ;  and  he 
whom  thou  now  hast  is  not  thy  husband  :  in 
that  saidst  thou  truly. 


Revised  Version. 

16  hither  to  draw.     Jesus  saith  unto  her.  Go 

17  call  thy  husband,  and  come  hither  The 
woman  answered  and  said  unto  him,  I  liave 

18  no  husband.  Jesus  saith  unto  her,  Thou 
saidst  well,  I  have  no  husband:  fur  thou 
hast  had  five  husbands;  and  he  whom  thou 
now  hast  is  not  thy  husband  :  this  hast  thou 


John  4 :  19-21.]  JESUS  AND  THE  SAMARITAN   ^\()MAN.  79 

either  by  divorce  or  wanton  rushing  to  fnrtlier  nuptials  if  the  former  had  been 
ruptured  by  death,  her  ciiaracter  had  been  ever  deteriorating  until,  under 
present  circumstances,  she  was  committing  an  open  act  of  illegality  and  impur- 
ity." Many  attempts  have  been  made  to  show  that  the  five  husbands  were  sym- 
bols of  some  religious  state  or  truth,  but  these  are  too  fanciful,  and  tend  to 
reduce  the  narrative  to  a  myth.  Augustine,  for  example,  held  that  the 
five  husbands  signified  the  five  senses  of  the  body,  by  which  the  soul  was 
ruled  or  defiled.  Origen  thought  they  were  symbols  of  the  five  dispensations 
under  which  the  woman  had  lived.  These  seem  absurd  to  us.  The  details 
are  life-like  and  have  every  mark  of  a  real  historic  occurrence.  Jesus  puts 
the  emphasis  on  husband:  "Thou  saidst  rightly:  husband  have  I  not."  The 
sin  of  her  life  is  laid  open.  In  an  easy  age  among  an  easy-going  people  as  to 
family  ties,  she  fell  into  vice.  Yet  coupled  with  her  sensuality  was  a  certiiin 
superstitious  regard  for  religion,  and  she  had  religious  prejudices  and  mem- 
ories that  kept  her  from  being  utterly  hardened  in  sin  and  sliame.  This 
revelation  of  her  life,  which  the  woman  may  have  supposed  was  unknown  to 
the  world,  brought  conviction  to  her  mind. 

19.  tllOU  art  a  prophet]  In  the  face  of  her  sinful  life,  which  she  did 
not  attempt  to  deny,  nor  to  excuse,  the  words  of  Jesus  awoke  her  better  nature. 
She  promptly  confesses  the  stranger  to  be  a  prophet.  How  much  this  meant 
in  the  mouth  of  a  Samaritan  is  uncertain.  Some  suppose  it  would  mean 
more  than  if  spoken  by  a  Jew,  since  the  Samaritans  looked  for  a  prophet  like 
unto  Moses,  and  not  for  a  temporal  king.  But  whether  their  idea  of  the 
Messiah  was  any  nearer  to  the  true  one  than  that  of  the  Jews  is  doubtful. 
The  woman  now  recognized  iti  the  Jewish  stranger  a  person  of  authority,  as  a 
religious  teacher.     This  brings  her  into  a  frame  of  mind  to  be  taught. 

20.  Our  fathers  worshipped  in  this  inoiintain]  Her  religious  nature 
aroused,  she  now  asks  this  Teacher's  opinion  of  the  great  dispute  between  the 
Jews  and  Samaritans  as  to  the  right  place  of  worship.  She  would  talk  with 
the  prophet  on  spiritual  things,  but  on  public  rather  than  personal  religion. 
She  was  curious  to  learn  more  about  the  worship  of  God.  Ryle  observes,  *'  the 
first  refuge  of  an  awakened  conscience  is  strict  adherence  to  some  outward 
form."  If  the  exclusive  views  of  the  Jews  were  true  and  to  be  continued, 
there  could  be  no  true  worship  among  the  Samaritans.  It  is  more  than  likely 
that  her  conscience  stoutly  rebelled  against  such  a  view,  and  yet  she  did  not 
realize  that  her  people  were  quite  as  bigoted  as  the  Jews  in  their  ideas  of 
worship. 

21.  neither  in  this  mountain,  nor  in  Jerusalem]    The  woman's 

Common  Version.  |  Revised  Version. 

19  Tho  woman  wiith  unto  him,  Sir,  I  per-  '  19  said  truly.  The  woman  saitli  unto  him, 
ceive  thHt  thou  art  a  projihet.  !        i  Sir,  I  perceive  thnt  tliou    art  a  prophet. 

20  Our  fathers  worshi(>ped  in  this  mountain  ;  .  20  Our  fathers  worshipped  in  tliis  mountain; 
and  ye  say,  that  in  Jerusalem  is  the  place  where  '  and  ye  say,  that  in  Jerusalem  is  the  place 
men  ought  to  worship.  |  21  where  men  oupht  to  woi-ship.     Jesus  saith 

21  Jesus  saith  unto  her,  Woman,  believe  me,  '  unto  her,  AVonian,  believe  me,  the  hour 
the  hour  cometh,  when  ye  shall  neithi-rin  thi.s  )  cnmi'th.  when  neither  in  this  mountain,  nor 
mountain,  nor  yet  at  Jerusalem,  worship  the  in  Jerusalem,  shall  ye  worship  the  Father. 
Father. 

1  Or,  Lord, 


yO  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  4 :  22-24. 

question  placed  our  Lord  in  a  delicate  position.  It  required  tact  and  wisdom 
to  answer  it,  so  as  to  maintain  the  truth,  and  yet  not  repel  the  awakened  soul. 
He  began  therefore,  by  showing  that  both  Samaritan  and  Jew  were  too  nar- 
row, and  hence  too  low  in  their  ideas  of  worship.  These  ideas  had  been 
suffered  in  the  past,  but  the  time  was  close  at  hand,  when  God  the  Father 
would  be  truly  worshipped  neither  in  this  mountain  as  the  Samaritans  say, 
nor  yet  in  Jerusalem,  as  the  Jews  declare.  The  "Father"  was  a  name  for 
God  common  to  Jew  and  Samaritan,  and  not  unknown  to  Gentiles.  The 
words  "believe  me"  used  only  here  in  the  Gospel,  mark  the  solemnity,  im- 
portance and  unusual  nature  of  the  truth  Jesus  was  about  to  declare.  His 
words  foreshadowed  the  speedy  and  complete  passing  away  of  the  old  formal 
worship  of  Jew  and  Samaritan.  The  spiritual  worship  set  forth  was  not 
wholly  new,  but  it  had  been  sadly  obscured  and  nearly  forgotten  by  the  stress 
laid  upon  forms  and  ceremonies  in  worship. 

22.  salvation  is  of  the  Jews]  Declaring  that  Samaritan  and  Jew 
alike  had  mistaken  views  of  the  worship  of  God,  the  way  is  open  now  to 
point  out  the  special  error  of  the  Samaritans.  So  he  adds,  you  Samaritans 
do  indeed  mean  to  worship  God,  but  you  do  not  know  "what"  (not  "him, 
whom")  you  worship.  You  deny  the  prophets  and  their  teaching,  and  your 
knowledge  of  what  you  worship,  that  is,  not  only  of  God  but  the  whole  con- 
tent of  your  worship,  is  imperfect.  We  the  Jew.s,  especially  those  waiting  for 
and  accepting  the  Messiah,  know  what  we  worship.  Our  revelation  has  gone 
beyond  yours,  for  it  has  distinctly  declared  unto  us  salvation.  The  Scriptures 
declare  that  through  the  Jews,  God's  particular  people,  salvation  is  coming. 

23.  worship  the  Father  in  spirit  and  in  truth]    And  the  reason  of 

all  this  is  now  more  explicitly  stated.  The  time  has  come  when  formal  out- 
ward worship  cannot  longer  be  accepted  as  true  worship.  These  ceremonies, 
offerings,  and  pilgrimages  to  some  particular  sacred  place,  are  not  the  highest 
form  of  worship.  They  are  not  the  worship  God  seeks.  He  wants  the 
homage  of  the  heart,  not  the  natural  heart  of  flesh,  but  the  heart  renewed  by 
the  Spirit.  He  looks  for  an  intelligent,  mental,  and  spiritual  service,  in  con- 
trast with  sacrifices  and  offerings,  and  for  a  soul  of  truth  and  sincerity.  Well 
the  Psalmist  understood  this,  "  a  broken  and  a  contrite  heart,  O  God,  thou 
wilt  not  despise."  Ps.  51  :  17.  The  Father  also  is  seeking  such,  to  be  his 
worshippers.  The  last  clause,  if  rendered  as  in  the  margin  of  the  Revised 
Version,  implies  that  no  other  persons  really  worship  him,  except  those  who 
give  spiritual  homage.  That  this  is  the  true  meaning  is  clear  from  the  next 
verse. 

24.  God  is  a  Spirit]     Or,  literally  and  more  exactly,  *'  God  is  spirit," 


Common  Version. 


Revised  Version. 


22  Ye  worship  j'e  know  not  what:  we  know 
what  we  worship;  for  salvation  is  of  the 
Jews. 

23  But  the  hour  cometh,  and  now  is,  when 
the  true  worsliippers  shall  worsliip  the  Father 
in  spirit  and  in  truth  :  for  the  Father  seeketh 
such  to  worship  him. 

24  God  IS  a  Spirit :  and  they  that  worship  him 
must  worship  him  in  spirit  and  in  truth. 

^  Or,  for  such  the  Father  also  seel-eth         2  Or,  God  is  spirit 


22  Ye  worship  that  which  ye  know  not:  we 
worship  that  which  we  know  :  for  salvation 

23  is  from  the  Jews.  But  the  hour  cometh, 
and  now  is,  when  the  true  worshippers  shall 
worship  the  Father  in  spirit  and  truth  :  i  for 
such  doth  the  Father  seek  to  be  his  wor- 

24  shippers.  2  God  is  a  Spirit  :  and  they  that 
worship  him   must  worship  in  spirit  and 


John  I  :25,  26.] 


JESUS   AND  THE  SAMARITAN   WOMAN. 


81 


see  marginal  reading;  "and  they  that  worship  liim  must  worship  him  in 
spirit  and  truth."  This  profound  truth  had  been  buried  under  the  multi- 
plicity of  ofl'erings  and  sacrifices,  so  that  Jew  and  Samaritan  had  alike  lost 
sight  of  it.  God  is  not  a  material  and  carnal  body.  lie  is  spirit,  not  a  spirit, 
as  if  this  defined  his/o?m,  but  "spirit"  as  expressing  the  nature  of  his  sub- 
stance or  essence.  Gud  is  essentially  spirit.  Hence  it  follows  tiiat  they  who 
worship  him,  because  he  is  spirit,  must,  by  the  very  necessity  of  that  fact, 
worship  him  in  spirit  and  truth.  All  else  is  mockery,  pretence,  not  worship. 
Forms,  postures,  sacrifices,  sacraments,  liturgies,  holy  places,  holy  days,  may 
be  a  means  to  worship,  provided  the  spiritual  sense  and  feeling  are  behind 
them,  and  spirit  finds  expression  through  them.  But  as  forms  and  exi)res- 
sions  they  are  not  worship.  They  may  even  hinder  worship  such  as  God 
seeks.  Only  as  the  spirit  of  man  communes  with  God  is  there  any  worship 
of  God. 

25.  I  know  that  Messiah  COmcth]  The  Greek  word  for  "know" 
implies  not  so  precisely  personal  knowledge  as  information,  or  hearsay  knowl- 
edge, and  conviction  from  this  current  report.  The  Samaritans  held  to  the 
Pentateuch  and  anticipated  a  great  Reformer,  prophet  and  restorer,  who  would 
set  right  all  things  in  religion  and  worship.  See  Deut.  18  :  15-18.  The 
phrase  "which  is  called  Christ"  must  be  taken  as  a  parenthetic  clause,  not 
spoken  by  the  woman,  but  given  by  the  evangelist.  To  hold  with  some  that 
the  woman  used  these  words,  requires  us  to  hold  also  that  Jesus  and  the 
woman  conversed  in  Greek  rather  than  the  Aramaic,  which  is  improbable. 
When  Messiah  came,  the  woman  believed  he  would  explain  all  these  mys- 
teries of  worship  and  salvation  to  them. 

26.  I  that  speak  unto  thee  am  lie]  It  is  remarkable  that  the  first  clear 
and  unmistakable  declaration  of  Jesus  that  he  is  the  Messiah,  is  made  to  this 
poor,  sinful  Samaritan  woman.  He  must  have  seen  in  this  humble  soul  a 
suitable  preparation  to  receive  this  great  truth.  The  censorious  scribes,  the 
proud  Pharisees,  the  worldly  Galilaeans  had  been  taught  by  our  Lord ;  but  to 
none  of  them  so  far  as  the  record  shows  had  he  made  this  revelation  of  him- 
self. Even  Xicodemus,  who  was  faithfully  taught  of  the  new  birth,  was  not 
assured  of  the  character  of  the  Teacher.  But  here  Jesus  declares  himself  to 
be  the  expected  ^^ssiah  beyond  all  question.  We  must  believe  that  Jesus 
was  either  a  deceive»r  or  .self-deceived,  or  that  he  was  what  he  claimed  to  be, 
the  Messiah,  the  promised  Saviour  of  the  world. 

Sl'GGE.«tive  Applications. — 1.  Jesus  made  disciple.s,  and  they  made  and 
baptized  other  disciples  under  his  approval.  2.  Jesus  is  an  example  to  us  in 
avoiding  needless  or  untimely  conflicts  with  bigoted  and  perverse  people. 
3.  How  thoroughly  human  Jesus  was  !  He  was  weary,  thirsty,  hungry  ;  how 
fully  he  can  sympathize  with  weary  struggling  toilers  now !     4.  How  un- 


COMMON    VeR-SIOX. 

25  The  woman  saith  unto  him,  I  know  that 
Messias Cometh,  which  is  called  Christ:  when 
he  is  come,  he  will  tell  us  all  things. 

'Z6  Jesus  saith  unto  hir,  I  that  speak  unto 
thee  am  he. 


Revised  Version. 

25  truth.  The  woman  saith  unto  liim,  I  know 
that  Messiah  conieth  (who  is  call»id  Christ): 
when  he  is  come,  he  will  declare  unto  us  all 

26  thinps.  .le.^us  saith  unto  her,  I  that  speak 
unto  thee  am  he. 


g2  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  4 :  27-29. 

seemly  are  quarrels  and  religious  dissensions  among  the  followers  of  Christ ; 
when  Komanists  have  no  dealings  with  Protestants,  or  with  the  Greek 
churcii,  or  Lutherans  with  Calvinists,  Churchmen  with  dissenters,  and  Bap- 
tists with  Psedobaptists !  Yet  the  true  spirit  of  Christ  and  of  unity  is  with 
some  of  his  people ;  it  is  gaining  in  power.  5.  Jesus  was  a  matchless  teacher ; 
we  may  learn  tact  and  wisdom  from  his  example.  6.  The  Lord  is  ever 
s-racious  and  ready  to  teach  and  to  save  even  one  careless  sinner  alone.  7.  His 
offer  of  water  from  the  well  of  salvation  is  free,  and  bountiful.  8.  He  is  kind 
but  iiuthful  to  point  out  sin,  and  to  convict  the  sinner.  9.  Formal  and  out- 
ward worship  of  God  cannot  be  true  worship  unless  the  soul  communes  with 
him.  10.  The  worship  of  God  is  not  confined  to  any  particular  place.  11.  It 
must  come  from  the  heart  renewed  by  the  Spirit.  12.  Christ  teaches  us  how 
to  worship  God,  and  opens  the  way  for  us  to  do  it  in  spirit  and  truth.  13.  Jesus 
declares  that  he  is  the  Christ,  the  Saviour  of  men. 

Many  Samaritans  Believe.    4  :  27-42. 

Samaria.    Winter,  27  a.  d. 

The  return  of  the  disciples  from  the  city  interrupts  the  conversation  of 
Jesus  with  the  woman.  So  she  hastened  to  the  city,  to  tell  of  the  wonderful 
Prophet  she  had  found.  Meanwhile  Jesus  converses  with  his  disciples  about 
the  spiritual  harvest.  The  people  come,  and  ask  Jesus  to  remain  with  them. 
He  consented  and  many  Samaritans  believed. 

27.  came  his  disciples]  They  came  from  the  city,  whither  they  had 
gone  to  buy  food.  See  v.  8.  They  were  surprised  to  find  him  talking  with  a 
woman.  One  of  the  traditions  of  the  Rabbins  was,  "  a  man  should  not  salute 
a  woman  in  a  public  place,  not  even  his  own  wife."  In  one  of  the  daily 
prayers  of  these  proud  teachers  was  this  :  "  Blessed  art  thou,  O  Lord,  .  . 
who  hast  not  made  me  a  woman."  But  yet  not  one  of  the  disciples  asked 
what  he  wanted  of  the  woman,  nor  why  he  talked  with  her.  What  prevented 
them  from  asking  these  questions  we  do  not  know.  It  is  clear  that  they  had 
a  great  curiosity  to  know  why  he  talked  with  this  woman  and  wished  to  ask 
him.  Jesus  knew  their  thoughts  and  quite  likely  at  the  proper  time  related 
the  facts,  which  John  here  records. 

29.    told  me  all  things  that  ever  T  did]    As  her  talk  with  Jesus 

was  interrupted,  the  woman  left  her  waterpot,  implying  deep  interest  in  the 
subject  of  the  conversation,  and  hastened  to  the  city,  saying  to  the  men,  for 
these  she  would  naturally  meet  in  the  road  and  street,  "Come,  see  a  man, 
who  told  me  all  things,"  etc.     She  had  been  deeply  impressed  with  the  man- 


CoMMON  Version. 

27  ^  And  upon  this  came  his  disciples,  and 
marvelled  that  he  talked  with  the  woman  : 
yet  no  man  said,  What  seekest  thou?  or,  Why 
talkest  tliou  with  her? 

28  The  woman  then  left  her  waterpot,  and 
went  hei  way  into  tlie  city,  and  .saith  to  the 
men, 

29  Come,  see  a  man,  which  told  me  all 
things  that  ever  I  did:  is  not  this  the  Christ? 


Kevised  Version. 

27  And  upon  this  came  his  disciples;  and 
they  marvelled  that  he  was  speaking  with 
a  woman  ;  yet  no  man  said.  What  seekest 
thon?  or,    Why  speakest   thou   with    her? 

28  So  the  woman  left  her  waterpot,  and  went 
away  into   the  city,  and  saith  to  the  men, 

29  Come,  see  a  man,  who  told  me  all  things 
that  ever  I  did:   can   this   be  the   Christ? 


John  4  ::^0-34.1 


MANY   SAMARITANS   BKLIKVE. 


83 


ner  and  power  of  the  stranger.  He  had  laid  open  to  her  the  greatest  sin 
and  secret  of  her  life,  which  was  so  important  that  she  speaks  of  the  revela- 
tion as  telling  all  things  she  ever  did.  This  is  not  to  he  attributed  to  a 
woman's  loquacity  (Reynolds),  but  rather  to  the  demonstrative  nature  of 
Orientals,  and  to  the  exuberance  of  joy  in  her  new-found  experience  and  life. 
In  her  delight  she  exclaims  :  "  Can  this  be  the  Christ  ?  "  or  "Perchance  this 
is  the  Christ."  The  question  is  given  a  doubting  turn  as  if  expecting  a  nega- 
tive, yet  intended  to  awaken  attention,  and  throw  the  answer  upon  their  own 
decision.  The  Greek  fiij-e  has  this  force;  it  does  not  mean,  "This  is  surely 
the  Messiah."  The  woman  believes  he  is,  yet  surprised  at  the  greatness  of 
her  discovery,  she  ventures  modestly  to  put  her  belief  in  the  form  of  a  ques- 
tion, as  one  not  sure  of  the  facts  ;  as  if  the  blessing  was  too  great  to  be  possible. 
Her  earnest  excited  manner  and  her  marvellous  account  of  this  new  Teacher 
brought  the  people  from  the  city  to  the  well,  to  see  and  hear  Jesus  for  thera- 
sel  ves. 

32.  I  have  meat  to  eat  that  ye  know  not]  While  the  woman  is  re- 
lating her  story  in  the  city,  the  disciples  urged  their  Master  to  eat.  They 
knew  that  he  had  been  for  some  time  without  food.  But  he  surprises  them 
by  answering:  "I  have  meat"  [in  the  broad  sense  of  food]  "to  eat  that  ye 
know  not."  The  "of"  should  be  omitted.  For  he  does  not  mean  some  hid- 
den food  they  knew  not  of,  but  food  of  which  they  knew  not  the  nature  and 
virtue.  Their  questions  among  themselves  showed  how  true  the  Lord's  words 
were.  They  surmised  that  he  referred  to  food  for  the  body,  and  wondered 
how  or  from  whom  he  could  have  received  it. 

34.  My  meat  is  to  do  the  will  of  him]  Having  aroused  their  attention 
and  curiosity  and  fixed  their  thought  upon  the  subject  and  knowing  their 
thoughts,  Jesus  now  explains  his  meaning.  My  food  is  "  to  do  the  will  of 
him  that  sent  me,  and  to  finish  [complete]  his  work."  It  is  the  complement 
of  the  truth  spoken  during  the  great  temptation,  "Man  shall  not  live  by 
bread  alone."  Luke  4  :  4.  The  spiritual  life  is  fed  and  sustained  in  service 
for  God.  This  explains  his  previous  conduct,  and  answers  their  previous 
wonder  that  he  talked  with  a  woman,  v.  27.  As  food  is  needful  for  the  body, 
so  proper  spiritual  nourishment  is  necessary  for  the  soul.  The  worldly  man's 
food  feeds  him  ;  the  Christian's  obedience  to  God  feeds  him.  If  a  man  does 
his  own  will,  the  will  of  the  world,  the  flesh,  or  the  devil,  he  may  become 
rich,  honorable,  and  great  in  the  world's  esteem,  but  he  starves  his  spiritual 
nature.     Doing  the  will  of  God  alone  brings  strength  and  health  to  the  .soul. 


CojrMov  Versiox. 

30  Tlien  thoy  wont  out  of  the  city,  and  came 
unto  him. 

M  *"  In  the  mean  while  his  disciples  prayed 
him,  saying,  Master,  eat. 

'.\2  Bnt  he  saiil  unto  them,  I  have  meat  to 
eat  that  ye  know  not  of. 

'■'>'?>  TlitTpfore  said  the  disciples  one  to  an- 
other, Hatli  any  man  brought  him  aught  to 
eat? 

34  Jesus  saith  unto  them,  My  meat  is  to  do 
the  will  of  him  that  sent  me,  and  to  finish  his 
work. 


Revlsed  Version. 

.30  They  went  out  of  the  city,  and  were  com- 
?>\  iiig  to  him.  In  the  mean  while  the  clis- 
'.','1  ciplcs  prayed  him,  saying,  RabM,  eat.     But 

he  said  unto  them,  I  have  meat  to  eat  that 
.33  ye  know  not.     The  di.sciples  therefore  said 

one  to  another,  Ilath  any  man  hrouglit  him 
34  atifiht  to  fat?     .Tesus  saith  unto  them.  My 

meat  is  to  do  the  will  of  him  that  sent  me. 


84 


COMMENTARY   ON  THE  GOSPEL   OF  JOHN. 


[John  4:35-38. 


35.  four  months,  and  then  .  .  the  harvest]    Jesus  taught  truth,  not 

in  the  dry,  abstract  form,  but  by  figure  and  illustration.  It  is  common  for 
teachers  and  preachers  to  say,  "  We  are  sowing  now  :  the  harvest  is  months, 
possibly  years  hence ;  .  .  we  are  getting  the  ground  ready  ;  we  are  scattering 
seed  :  the  harvest  is  by  and  by."  Why  may  not  the  harvest  be  at  hand  ?  In 
spiritual  husbandry  God  does  not  always  call  on  the  sower  to  wait  for  months 
and  years,  for  the  spiritual  seed  to  fructify.  To  the  believing  worker  Christ 
has  a  field  always  white  for  liarvest.  In  Palestine  the  harvest  usually  begins 
in  March  or  April.  Hence  if  this  conversation  took  place  four  months  earlier, 
it  occurred  in  December  or  January. 

Lift  up  your  eyes,  and  look  on  the  fields]   He  calls  their  attention  not 

to  the  earthly,  but  to  the  spiritual  harvest.  Some  suppose  with  reason,  that 
the  woman  and  the  Samaritans  were  already  in  sight,  coming  to  receive  the 
message  of  salvation.  Even  these  Samaritans,  despised  by  Jews,  are  ready  to 
welcome  the  truth,  and  the  Messiah.  All  that  is  required  to  harvest  them 
for  the  truth,  is  reapers,  believers  ready  to  be  evangelists  among  them.  The 
spiritual  harvest  diflfers  from  the  grain  harvest  in  this  respect ;  the  former 
may  always  be  going  on,  for  everywhere  and  at  all  seasons  there  are  or 
ought  to  be  souls  in  a  condition  to  be  brought  into  the  kingdom  and  saved.    . 

36.  he  that  reapeth  recelYeth  wages]  Then  passing  from  the  figure 
of  a  grain  harvest,  Jesus  explains  that  the  reaper  and  sower  are  in  close  fel- 
lowship in  labor  and  in  the  reward.  The  souls  gathered  into  eternal  life  are 
the  wages,  the  payment  for  the  reaper,  and  not  for  the  reaper  only  but  also 
for  the  sower.  The  special  sowing  primarily  referred  to  here  is  that  of  Christ 
himself  in  his  discourse  to  the  Samaritan  woman.  The  reaping  is  the  many 
Samaritans  who  believed  because  of  the  woman's  gospel  message.  But  this 
instance  is  no  doubt  intended  to  teach  a  broader  truth,  in  regard  to  all 
spiritual  sowing  and  reaping.  Christ  was  not  merely  the  Sower;  he 
is  the  Lord  of  the  harvest  also.  The  particular  case  at  the  well  and  in  the 
Samaritan  city  illustrates  the  general  law  of  all  Christian  and  mission  labor. 
The  rejoicing  of  Christ  and  his  disciples  in  Samaria  is  a  part  of  that  joy 
which  all  believers  successfully  sowing  or  reaping  for  him  will  have. 

37.  One  soweth,  and  another  reapeth]    This  is  another  phase  of  the 

same  general  truth  in  spiritual  work.  It  is  the  common  experience  ;  one  can- 
not do  all  the  work ;  nor  can  one  always  do  every  kind  of  spiritual  work. 


Common  Version. 

35  Say  not  ye,  There  are  yet  four  months, 
and  tJien  cometh  harvest?  behold,  I  say  unto 
you,  Lift  up  your  eyets,  and  look  on  the  fields; 
for  they  are  white  already  to  harvest. 

36  And  he  that  reapeth  receiveth  wages, 
and  gathereth  fruit  unto  life  eternal  :  that 
both  lie  that  soweth  and  he  that  reapeth  may 
rejoice  together. 

37  And  herein  is  that  saying  true,  One  sow- 
eth, and  another  reapeth. 

38  I  sent  you  to  reap  that  whereon  ye  be- 
stowed no  labouj-:  other  men  laboured,  and  ye 
are  entered  into  their  labours. 


Revised  Version. 

35  and  to  accomplish  his  work.  Say  not  ye, 
There  are  yet  four  months,  and  then  cometh 
the  harvest?  behold,  I  say  unto  you,  Lift  up 
your  e3es,  and  look  on  the  fields,  that  they 

36  are  l  white  already  unto  harvest.  He  that 
reapeth  receiveth  wages,  and  gathereth 
fruit  unto  life  eternal;  that  he  that  soweth 
and  he  that  reapeth  maj'  rejoice  together. 

37  For  herein  is  the  saying  true,  One  soweth, 

38  and  another  reapeth.  I  sent  you  to  reap 
that  whereon  ye  have  not  laboured :  others 
have  labored,  and  ye  are  entered  into  their 
labour. 


1  Or,  lohite  unto  harvest.    Already  he  that  reajpeth  d:c. 


86  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  4 :  39-42. 

Every  man  has  his  work ;  but  it  is  not  in  the  same  form,  although  the  great 
work  is  one.  As  in  eartlily  husbandry  there  are  various  things  to  be  done, 
the  soil  to  be  prepared,  sometimes  rocky,  or  full  of  foul  weeds,  thorns,  brush, 
or  marshes  to  be  drained ;  the  seed  lo  be  sown  ;  the  grain  to  be  harvested ; 
so  in  spiritual  husbandry  there  are  many  varieties  of  labor,  but  all  tending  to 
one  great  work,  gathering  souls  into  the  kingdom.  The  cliildren  inherit  the 
fruit  of  the  toil  of  their  fathers;  one  teacher  or  pastor  succeeds  another  to 
carry  forward  the  gospel  cause.  In  the  spiritual  refreshings  that  come,  sower 
and  reaper  often  rejoice  together  in  this  life ;  how  truly  will  these  rejoice  in 
the  great  harvest  day  of  God  !  This  thought  is  distinctly  stated  in  v.  38.  The 
immediate  disciples  of  Christ  had  been  sent  into  spiritual  fields  where  others 
had  labored  and  had  entered,  that  is,  taken  up  this  labor.  Mark  however, 
nothing  definite  is  stated  in  v.  38  respecting  the  success  of  the  labors  of  either 
class.  It  is  only  implied  that  according  to  their  faith  and  the  state  of  prepa- 
ration of  the  people's  heart,  would  be  the  success.  In  this  instance  in  the 
Samaritan  city,  the  success  was  as  great  as  it  was  unexpected  by  the  disciples. 
This  is  stated  in  vs.  39-42. 

39.  many  of  the  Samaritans  believed]    The  Samaritans  believed  on 

the  word  of  the  woman.  Her  life  must  have  been  known  in  her  own  town. 
She  used  no  learning  or  eloquence  to  persuade  her  townspeople  :  she  told  the 
earnest,  simple  story  of  her  interview  and  of  her  conversion  to  the  new  faith. 
It  was  enough  to  lead  many  to  believe,  and  to  seek  Jesus. 

40.  he  abode  there  two  days]  These  Samaritan  people  became  at 
once  so  interested  in  this  Jewish  teacher,  that  they  besought  him  to  abide 
with  them.  "What  a  contrast  this  was  with  the  treatment  he  usually  received 
from  the  Jews!  Such  was  the  feeling,  too,  that  Galilaean  Jews  generally 
avoided  Samaria  in  their  yearly  pilgrimages  to  Jerusalem  to  their  religious 
feasts,  and  chose  the  longer  route  through  Peraa.  How  'different  also  was 
this  reception  from  that  by  the  Gerasenes,  who  urged  Jesus  to  depart  from 
their  borders  !  The  Samaritans  believed  on  the  testimony  of  a  woman,  from 
which  Melanchthon  remarks,  that  it  is  not  needful  to  have  episcopal  nor 
ministerial  orders,  in  order  to  tell  the  story  of  Christ  and  to  do  good  to  souls. 

42.  we  have  heard  for  ourselves]  Some  suppose  these  Samaritans 
are  a  different  company  from  those  mentioned  in  v.  39.  Here  the  others  be- 
lieved on  the  testimony  of  the  woman  only.  These  were  yet  in  doubt ;  though 
half-believing  or  thinking  this  new  teacher  might  be  the  Messiah.     When 


C!oMMON  Terstox. 


39  ^  And  many  of  the  Samaritans  of  that 
city  believed  on  him  for  the  saying  of  the 
woman,  which  testified,  He  told  me  all  that 
ever  I  did. 

40  So  when  the  Samaritans  were  come  nnto 
him,  they  besought  him  that  he  would  tarry 
with  them  :  and  he  abode  there  two  days. 

41  And  many  more  believed  because  of  his 
own  word ; 

42  And  said  unto  the  woman,  Now  we  be- 
lieve, not  because  of  thy  saying  :  for  we  have 
heard  him  ourselves,  and  know  that  this  is  in-  |        world 
deed  the  Christ,  the  Saviour  of  the  world. 


Bevised  Version. 

39  And  from  that  city  many  of  the  Samari- 
tans believed  on  him  because  of  the  word  of 
the  woman,  who  testified,  He  told  me  all 

40  things  that  ever  I  did.  So  when  the  Samari- 
tans came  unto  him,  they  besought  him  to 
abide  with  them  :  and  he  abode  there  two 

41  days.  And  many  more  believed  because  of 
his  word ;    and  they  said  to   the    woman, 

42  Now  we  believe,  not  because  of  thy  speak- 
ing: for  we  have  heard  for  ourselves,  and 
know  that  this  is  indeed  the  Saviour  of  the 


JoBN  4:4r.-45.1  HEALING   THE  NOBLEMAN'S  SON.  87 


they  came  to  Jesus  and  heard  him  for  themselves,  then  they  fully  believed. 
Another  view  is  that  those  of  v.  42  were  a  part  of  the  same  mentioned  in 
V,  39;  that  nuuiy  heard  the  woman  and  believed,  but  only  with  an  intellectual 
belief.  ^Vllen  they  came  to  Jesus  they  then  received  saving  faith  in  him. 
Both  views  grammatically  are  tenable.  Surely  the  confession  of  the  class  of 
V.  42  is  remarkably  clear  and  .'Spiritual.  It  was  much  later  in  his  ministry 
that  the  Twelve  and  Peter  made  a  similar  confession.  The  Samaritans  de- 
clared him  to  be  "surely,"  "truly  "  the  Messiah,  the  Saviour  of  the  world. 

Suggestive  Applications — 1.  Christ's  methods  of  grace  and  salvation 
are  often  marvellous  even  to  believers.  2.  A  heart  filled  witii  the  presence 
of  Christ,  is  made  earnest  and  strong  for  him.  3.  The  story  of  a  renewed 
heart  is  the  strongest  and  most  persuasive  plea  to  bring  others  to  Chri.st. 
4.  All  believers  are  co-laborers  with  each  other  and  with  Christ.  5.  The 
spiritual  sower  and  reaper  shall  rejoice  together.  6.  Souls  may  be  led  to 
Christ  in  a  great  variety  of  ways.  7.  The  Samaritan  woman's  testimony  is  a 
good  example  of  effective  lay-preaching.  8.  One  may  have  a  traditional 
worship  and  faith,  yet  be  in  spiritual  darkness  and  in  sin.  9.  Personal  con- 
tact with  Ciirist  and  personal  faith  in  him,  give  saving  grace  and  spiritual 
power  to  one's  experience  and  work. 

Healing  the  Nobleman's  Son.    4  :  43-54. 

Cana  of  Galilee.  Winter,  27-'28  a.  d. 
The  healing  of  the  nobleman's  son  is  another  of  the  six  miracles  of  Jesus 
recorded  by  John  alone.  The  other  five  are :  Turning  water  into  wine,  2  : 1-12 ; 
healing  the  impotent  man  at  the  pool  of  Bethesda,  5  :  2-9  ;  the  man  born 
blind,  9  : 1-12 ;  raising  of  Lazarus,  11  : 1-44  ;  the  draught  of  fish,  21  :  3-11. 
After  the  very  interesting  interruption  of  his  journey  by  the  invitation  of  the 
Samaritans,  Jesus  proceeds  upon  the  journey  to  Galilee,  as  he  had  fir.«it 
planned  to  do.,  vs.  3,  4.  Whether  he  went  to  Nazareth  is  not  definitely 
stated,  but  the  inference  from  this  account  alone  is  that  he  avoided  the  city  of 
his  childhood  and  went  on  to  Cana,  perhaps  to  rest  for  a  time  at  the  home  of 
Nathanael. 

43.  after  two  days  he  departed]  Or,  "after  the  two  days,"  that  is 
after  the  two  days  named  in  v.  40.  Jesus  then  left  the  city  in  Samaria  and 
"  went  forth  from  thence  into  Galilee."  Many  Samaritans  accepted  him  as 
the  Messiah.  The  good  news  of  the  kingdom  of  God  had  been  announced  in 
Samaria.  No  particular  reason  is  given  for  resuming  his  journey,  except  the 
one  implied  in  the  former  part  of  the  chapter.  He  had  started  for  Galilee 
by  way  of  Samaria. 

44.  a  prophet  hath  no  honour  in  his  own  country]  These  words  have 


Common  Versiox. 

43  *[  Now  after  two  days  he  departed  thence, 
and  wont  into  Galilee. 

44  For  Jeans  himself  testified,  that  a  prophet 


Revised  Version. 

43  And   after   the   two  days  he  went  forth 

44  from  thonce  into  Giililee.     For  Jesns  him- 
self testified,  that  a  {>rophpt  hath  no  honour 


hath  no  honour  in  his  own  country.  45  in  his  own  country.     So  when  he  came  into 

45  Then  when  he  was  come  into  Galilee,  the  Galilee,  the  Galilapans  received  him,  having 

Galileans  received  him,  having  seen   all    the  |        seen  all  the  things  that  he  did  ia  .Jerusalem 
things  that  he  did  at  Jerusalem  at  the  feast:  at  the  feast:  for  they  also  went  unto   the 

for  they  also  went  unto  the  feadt.  feast. 


gg  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [ John  4 :  4C,  4?. 

been  interpreted  in  several  quite  opposite  ways.  To  clear  away  some  diflBculties 
notice :  1.  That  Jesus  was  leaving  Samaria,  a  non- Jewish  country.  2.  He 
had  come  from  Judaea,  a  Jewish  country  in  which  was  Bethlehem  where  he 
was  born.  3.  He  was  going  into  Galilee,  also  largely  a  Jewish  land,  where 
Nazareth  the  home  of  his  childliood  was,  and  where  was  Capernaum  also, 
"his  own  city"  during  his  ministry.  The  pivotal  question  in  the  interpre- 
tation is,  what  is  meant  by  "  his  own  country?  "  To  this  it  is  said:  1.  Gali- 
lee generally  as  distinguished  from  Judaea.  2.  Nazareth  as  distinct  from  the 
rest  of  Galilee.  3.  Capernaum.  4.  Lower  Galilee  in  which  Nazareth  was, 
as  distinct  from  upper  Galilee  in  which  Capernaum  was.  5.  Judaea  in  which 
was  Bethlehem  as  distinct  from  Galilee.  This  is  urged  by  Westcott,  Moul- 
ton  and  others.  6.  That  in  Judaea  they  would  make  Jesus  king,  see  John 
2 :  23-25 ;  so  he  would  escape  to  Galilee,  his  own  country,  where  a  prophet 
lias  no  honor,  to  avoid  being  made  king  in  Jerusalem.  But  entirely  a  differ- 
ent reason  from  leaving  Judaea  is  given  in  vs.  1-3.  The  other  views  neu- 
tralize one  the  other.  If  the  ministry  had  been  resumed  in  Samaria,  it  might 
seem  that  Jesus  left  for  Galilee  to  avoid  the  notoriety  among  the  Samaritans. 
Besides,  it  is  immediately  added  that  the  Galilaeans  received  him  warmly. 
The  explanation  of  Meyer  and  Godet  r>eem  to  me  nearer  the  right  one.  "We 
call  that  one's  "  own  country  "  in  which  he  lives  and  labors,  not  the  one  in 
which  he  may  be  born  merely.  This  fixes  upon  Galilee.  But  Jesus  was  not 
honored  there  at  first.  His  earliest  ministry  was  in  Judaea,  as  described  by 
John,  but  omitted  by  the  Synoptics.  In  that  country  he  worked  many  mira- 
cles, was  honored  by  the  multitudes,  though  not  by  the  Pharisees.  The 
Galilaeans  who  were  at  the  feast  in  Jerusalem  carried  the  news  of  what  they 
saw  of  Jesus'  miracles  and  teachings  to  their  and  his  country.  He  had  gained 
recognition  in  Judaea.  Now  the  Galilaeans  were  ready  to  welcome  him.  This 
makes  the  account  consistent  in  vs.  43-45. 

46.  came  again  into  Cana]  The  previous  visit  to  Cana  is  referred  to 
as  a  ground  for  the  welcome  given  to  him.  There  he  had  turned  water  into 
wine.  This  miracle  and  the  news  of  more  similar  wonders  at  Jerusalem 
which  preceded  his  coming,  made  a  great  sensation  in  Galilee.  The  people 
in  Capernaum  heard  of  it.  One  of  the  king's  oflficers  (a  nobleman)  had  a  son 
sick  in  Capernaum. 

41.  he  .  ,  besought  him]  This  oflBcer  must  have  been  a  Roman 
since  the  Hebrews  had  no  such  oflBcers  among  them.  Some  have  conjectured 
that  lie  was  Chuza,  Herod's  steward,  whose  wife  Joanna  was  a  disciple,  Luke 
8:3;  others  that  he  was  Manaen,  Herod's  foster-brother,  Acts  3  : 1.     Who- 


CoMMON  Version. 

46  So  Jesus  came  again  into  Cana  of  Galilee, 
where  he  made  the  water  wine.  And  there 
was  a  certain  nobleman,  whose  son  was  sick 
at  Capernaum. 

47  When  he  heard  that  Jesus  was  come  out 
of  Judea  into  Galilee,  he  went  unto  him,  and 
besought  him  that  he  would  come  down, 
and  heal  his  son :  for  he  was  at  the  point  of 
death. 


Kevised  Version. 

46  Tie  came  therefore  again  unto  Cana  of 
Galilee,  where  he  made  the  water  wine. 
And  there  was  a  certain  '  nobleman,  whose 

47  son  was  sick  at  Capernaum.  When  he 
heard  that  Jesus  was  come  out  of  Judaea 
into  Galilee,  he  went  unto  him,  and  be- 
sought him  that  he  would  come  down  and 
heal  his  son ;  for  he  waa  at  the  point  of 


1  Or,  king's  officer 


John  4  :  48,  49.] 


HEALING  TUK   NOHtEMAN'S  SOU. 


89 


soever  he  was,  the  nobleman  made  a  hasty  journey  to  Cana  to  urge  Jesus  to 
come  down  to  Capernaum  and  heal  his  child,  who  was  dying;  "at  the  point 
of  death."  The  Crusaders  regarded  Cana  as  identical  with  Khurbet-Kana. 
In  the  12th  century  it  was  placed  from  4  to  6  miles  north  of  Nazareth.  Con- 
der  sut't'ested  Reineh,  about  1^  miles  northeast  of  Nazareth,  while  Robin.<5on, 
following  an  old  tradiiion  (contrary  to  usual  custom),  urges  Kmia  cl  Jelil, 
about  9  miles  north  of  Nazareth.  The  English  survey  found  an  old  ruin 
near  Kefr  Kenna,  and  a 
beautiful  spring  west  of 
that  place,  which  re- 
moved the  chief  objec- 
tions, and  render  Kefr 
Kcnnathe  most  probable 
site  of  ancient  Cana, 

48.  Except  ye  see 

signs]  Some  have 
understood  this  to  be 
chiefly  a  reproof  of  the 
petitioner.  But  it  is 
better  and  more  natural 
to  infer  that  he  is  taken 
as  the  representative 
of  the  Galilaeans  gen- 
erally, since  he  was  an 
officer  of  Herod  Anti- 
pas,  who  ruled  that  re- 
gion.     The    Galilseans 

had    not  at  first   given 

,  ,     T  KEFB  KENNA,  siTK  OK  CANA  OF  GALILEE.     {From  a  Photograph.) 

honor  to  Jesus,  nor  were 

they  ready  to  do  it  widely  and  cordially  now,  even  after  the  favorable  report 

that  the  Galilfean  pilgrims  to  Jerusalem  had  brought  of  what  Jesus  did  in 

the  capital.     There  was  a  general  craze  for  miracles,  and  under  the  influence 

of  this   passion  the  public  were  in  danger  of  losing  sight  of  their  purpose. 

The  mass  of  the  people  there  as  elsewhere  wanted  to  see  the  signs  before 

they  believed. 

49.  come  down  ere  my  child  die]  The  man  did  not  regard  the  an- 
swer of  Jesus  as  a  denial.  This  is  another  evidence  that  the  answer  was  not 
merely  personal.  The  plural  "ye"  of  v.  48  also  confirms  this  view.  The 
faith  is  weak;  but  it  clings  to  the  little  hope  still  held  out  by  the  Teacher. 
The  father  puts  all  of  a  father's  tender  love  into  his  petition.  "  Come  down 
ere  my  little  child  die,"  is  the  piteous  plea.     It  gains  what  it  seeks. 


Common  Yebsion. 


Betised  Version. 


48  Then  said  Jesu8  unto  him,  Except  ye  see    48  death.    Jesus  therefore  said  unto  him,  Ex- 
Bigna  and  wonders,  ve  will  not  believe.  cept  ye  see  signs  and  wonders,  ye  will  in  no 

49  The  nnbleman  saith  unto  him,  Sir,  come  '  49  wise  believe.     The  i  nobleni.ir.   aiiih  untu 
down  ere  my  child  die.  him,  2  Sir,  come   down  ere  my   child   die. 

1  Or,  kiiig\  ojiirr         'Or,  Lord 


90  COMMENTARY   ON  THE  GOSPEL  OF  JOHN.  [John  4:50-53. 

50.  thy  son  livelh]  Will  he  believe  the  word  ?  It  was  a  severe  test. 
Tlie  prophets  seldom,  if  ever,  healed  at  a  distance.  Jesus  had  not  been 
known  to  work  miracles  far  away.  Could  he  ?  The  nobleman  stood  tiie 
test  :  he  believed.  Familiarity  with  great  men  often  leads  the  multitude  to 
mark  their  faults  and  foibles,  rather  than  their  nobler  traits  of  character. 
Their  best  deeds  may  be  misjudged,  because  of  a  wrong  view  of  their  motives. 
The  rich  and  the  noble  have  their  sorrows.  The  world  is  akin  in  this  re- 
spect. Sickness  and  death  are  the  heritage  of  rich  and  poor.  Whatever 
station  one  fills,  when  mortal  illness  faces  him,  he  needs  Christ,  and  the 
despairing  cry  often  is :  "  Come  down  ere  we  die."  But  what  a  change  his 
word  can  make !  One  moment  the  gloom  of  death  rests  over  the  house,  tlie 
next  hope,  life,  joy  !  The  nobleman  immediately  starts  for  his  home  at 
Capernaum,  a  distance  of  about  twenty  miles. 

51.  his  servants  met  him]  On  his  way  down  to  Capernaum  his  ser- 
vants met  him,  with  a  joyful  message  from  home:  "Thy  son  liveth."  The 
father  used  the  diminutive,  iraidlov^  expressive  of  tenderness ;  Jesus  used 
the  more  dignified  title,  vlog,  while  the  servants  used  the  common  domestic 
word  Tzalg. 

52.  he  inquired  .  .  the  hour  when]  In  his  joy  the  nobleman  was 
thoughtful ;  he  wished  to  fix  the  time  of  healing,  so  as  to  connect  it  with  the 
word  of  Jesus.  They  answered,  "  Yesterday  at  the  seventh  hour."  Using  the 
ordinary  mode  of  Jewish  reckoning  the  day  from  sunrise  to  sunset,  the  seventh 
hour  would  be  about  one  o'clock  p.  M.  If  the  nobleman  started  at  once  for 
home  as  the  narrative  fairly  implies,  he  would  be  near  Capernaum  at  sunset 
when  the  following  day  began.  Then  his  servants  met  him,  as  we  suppose. 
If  it  was  after  sunset  or  late  in  the  evening,  they  would  speak  of  the  day  just 
past  as  "  yesterday."  Moreover  this  would  give  time  for  a  hasty  journey  from 
Capernaum  starting  very  early,  and  for  a  return  on  the  same  day  or  evening. 
The  modern  method  of  reckoning  introduces  serious  difiiculties  which  some 
strive  to  remove,  but  their  explanations  really  require  to  be  themselves  ex- 
plained. The  father  recognized  the  hour  when  his  son  "began  to  amend"  as 
the  hour  when  Jesus  had  spoken  the  word  of  healing.  So  his  faith  in  Christ 
was  confirmed. 

53.  himself  believed,  and  his  whole  house]   The  entire  family  (how 


Common  Version. 


50  Jesus  saith  unto  him,  Go  thy  way:  thy 
son  livetli.  And  the  man  believed  the  word 
that  Jesus  had  spoken  unto  him,  and  he  went 
his  way. 

51  And  as  he  was  now  going  down,  his 
servants  met  him,  and  told  him,  saying,  Thy 
son  liveth. 

52  Then  inquired  he  of  them  the  hour  when 
he  began  to  amend.  And  they  said  unto  him, 
Yesterday  at  the  seventh  hour  the  fever  lef^ 
him. 

53  So  the  father  knew  that  it  was  at  the 
same  hour,  in  the  which  Jesus  said  unto  him, 
Thy  son  liveth  :  and  himself  believed,  and  his 
whole  bouse. 

1  Gr.  boiuhervants. 


Revised  Version. 

50  Jesus  saith  unto  him,  Go  thy  way;  thy  son 
liveth.  The  man  lielieved  the  word  that 
Jesus  spake  unto  him,  and  he  went  his  way. 

51  And  as  he  was  now  going  down,  his  ^  ser- 
vants met  him,  saying,  that  his  son  lived. 

52  So  he  inquired  of  them  the  hour  when  he 
began  to  amend.  They  said  therefore  unto 
him.  Yesterday  at  the   seventh    hour  the 

53  fever  left  him.  So  the  father  knew  that  it 
was  at  that  hour  in  which  Jesus  said  unto 
him,  Thy  son  liveth  :  and  himself  believed, 


John  4:  54.]  HEALING  THE  NOBLEMAN'S  SON.  91 

large  it  was,  we  are  not  itiformeil),  believed.  It  is  the  earliest  notice  of  a 
whole  iiousehokl  coming  into  tlie  new  faith.  The  belief  of  the  nobleman  was 
something  more  than  an  acceptance  of  Jesus  as  a  miracle-worker ;  he  had  a 
saving  faith  in  him  and  so  had  his  household. 

54.    This  is  again  the  second  miracle]    Tiie  word  for  miracle  means 

strictly  "sign."  On  a  former  return  of  Jesus  from  Juda?a,  he  had  turned  the 
water  into  wine.  That  was  his  first  miracle  in  Galilee.  Now  on  his  return 
he  heals  the  nobleman's  son.  This  is  the  second  one  in  Galilee.  He  had 
worked  signs  at  Jerusalem  and  multitudes  followed  him.  This  aroused  the 
envy  of  the  Pharisees,  who  violently  opposed  him,  so  that  he  left  Judaea, 
although  the  common  people  heard  him  gladly. 

This  healing  and  that  of  the  centurion's  servant,  Matt.  8:5;  Luke  7  :  2, 
have  been  regarded  as  the  same  by  Irenseus  and  others.  The  ditl'erences 
should  be  noticed  :  1.  Here  it  is  a  nobleman  and  his  son  ;  there  a  centurion  and 
his  servant ;  2.  here  the  man  pleads  in  person  ;  there  the  elders  of  the  Jews 
apply ;  3.  here  Jesus  was  at  Cana ;  there  at  Capernaum  ;  4.  here  the  father 
asks  Jesus  to  go  down;  there  the  centurion  declares  himself  unworthy  and 
requests  the  healing  by  a  word;  5.  here  Jesus  reproves  their  want  of  faith; 
there  he  marvels  at  their  great  faith. 

Suggestive  Applications. — 1.  People  often  honor  men  abroad,  and 
overlook  better  ones  in  their  own  land.  2.  The  rich  and  the  noble  have 
afflictions  as  well  as  the  poor.  3.  Sickness  and  death  come  to  the  young  and 
to  the  old,  to  the  noble  and  ignoble.  4,  Troubles  sometimes  lead  men  to 
Christ.  5.  Parents  yearn  for  the  lives  and  good  of  their  children.  6.  These 
are  often  the  means  of  bringing  them  to  Christ.  7.  When  Christ  speaks  the 
word,  health  comes  to  the  body  and  the  soul.  8.  Prayer  and  faith  take  in 
liouseholds  as  well  as  individuals. 

Jesus  at  the  Pool,  Bethesda.    5 : 1-18. 

Pool  Bethesda,  Jerusalem.    Spring  (?)  a.  d.  28 

Tlve  time  of  this  visit  to  Jesusalem  turns  upon  the  feast  referred  to  in  v.  1. 
Again,  upon  that  decision  depends  the  length  of  our  Lord's  ministry.  Which 
feast  was  it?  Some  say  it  was  the  feast  of  purira  (in  March),  some  the  pente- 
cost  (in  May),  or  the  feast  of  tabernacles  (in  September),  and  otliers  the 
passover  (in  April),  There  is  a  general  agreement  upon  the  Jirst  passover 
during  Clirist's  ministry,  John  2 :  13-25,  and  the  last  passover,  John  13:1; 
Matt.  26  :  2  ;  Mark  14  :  1  ;  Luke  22  :  1.  But  were  there  two  or  one  between 
them  ?  If  the  feast  of  John  5  : 1  was  purira  or  any  lesser  feast,  then  there  was 
only  one  passover  between.  If,  however,  it  was  a  passover,  then  there  were 
two  passovers  between  the  first  and  the  last  ones,  since  a  passover  is  certaiidy 
mentioned  in  John  6  :  4.  In  the  Greek  the  article  before  feast  is  omitted  in 
a  majority,  but  found  in   some  ancient  authorities  which  read  //  fopr//,  "  the 


Common  Version.  Revised  Version. 

54  This  18  again  the  second  miraclp  that  i  54  and  his  whole  house.  This  is  again  the 
Jeans  did,  when  he  was  come  out  of  Judea  into  I  second  si^n  that  .Jesus  did,  having  coiue 
Galilee.  i       out  of  Judwa  into  Uulilee. 


92  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  5: 1,2. 

feast."  But  neither  the  article  (if  it  were  there)  nor  the  words,  "  feast  of  the 
Jews,"  can  be  counted  conclusive  for  or  against  the  passover.  That  it  was 
the  feast  of  the  dedication  or  of  pentecost  is  not  seriously  urged  by  critical 
scholars  now.  There  are  too  many  formidable  objections  to  the  feast  of 
tabernacles  to  hold  that  view.  Only  two  are  left :  the  feast  of  purira  and 
the  passover.  Against  the  former  are :  1.  that  purim  was  not  a  Mosaic 
feast.  2.  It  was  not  specifically  religious  but  patriotic,  kept  in  a  merry,  dis- 
orderly, and  sometimes  riotous  way.  3.  It  was  not  necessary  to  go  to  Jerusa- 
lem to  keep  it.  4.  There  would  not  be  time  enough  between  it  and  the 
passover  of  John  6  :  4  (3  or  4  weeks)  for  the  events  narrated.  See  Riddle's 
Kobinson's  Greek  Harmony,  p.  211 ;  Andrews'  Life  of  our  Lord,  pp.  171- 
180.  As  the  feast  is  not  named  some  urge  that  it  must  be  a  lesser  feast  and 
not  a  passover.  But  John  names  lesser  feasts  as  those  of  the  tabernacles, 
7  : 2,  and  of  dedication,  10  :  22.  From  this  it  might  be  inferred  that  had  it 
not  meant  a  passover  in  5  : 1,  the  feast  would  have  been  specified.  Nearly 
all  the  arguments  in  favor  of  purim  will  apply  with  greater  force  to  the  pass- 
over.  While  the  feast  cannot  be  certainly  determined,  the  evidence  favors  a 
passover. 

1.  After  this]  or  more  accurately,  "  after  these  things,"  as  in  the  He- 
vised  Version.  "  After  these  things  "  implies  a  longer  interval  than  is  im- 
plied by  "  after  this."  How  long  is  not  clear,  perhaps  three  or  four  months. 
The  Jews  had  feasts  in  every  season  of  the  year.  Nearly  every  Jewish  feast 
including  a  common  sabbath,  has  been  suggested  as  the  one  intended.  On 
which  feast  is  probably  meant,  see  above.  The  remark  in  6  :  1  indicates  an 
interval  of  considerable  time  and  hence  the  objection  that  a  year  must  have 
intervened  between  the  events  of  chapters  5  and  6,  if  the  feast  here  referred 
to  was  a  passover,  is  not  a  strong  one.  Nothing  is  said  of  the  disciples  in  the 
account  of  this  journey,  but  it  is  probable  that  they  went  up  to  Jerusalem 
with  Jesus. 

2.  a  pool  .  .  Bethesda]  In  the  Greek  there  is  an  ellipsis  after  sheep, 
which  the  Common  Version  fills  by  adding  "  market;"  the  Revised  Version 
adds  "  gate  ; "  some  critical  readers  add  "  pool."  The  more  natural  reading  is 
"sheep-gate,"  a  gate  mentioned  in  Neh.  3  : 1,  31 ;  12  :  39.  Where  the  pool 
Bethesda  was  located  is  yet  uncertain.  Tradition  since  the  latter  part  of  the 
13th  century,  has  identified  it  with  the  ruined  pool  Birket  Israil.  An  earlier 
tradition  among  the  crusaders  applied  the  Piscina  Probatica  to  a  large  reser- 
voir under  or  adjoining  the  Cliurch  of  St.  Anne.  Robinson  suggested  that 
Bethesda  was  identical  with  the  Fountain  of  the  Virgin,  in  the  Kidron  valley 
above  the  pool  of  Siloam.  In  favor  of  it  is  the  intermittent  character  of  the 
spring  which  feeds  it,  accounting  for  the  apparent  troubling  of  the  waters.    It 


Common  Version. 

CHAP.  V. — After  tliis  there  was  a  feast  of 
the  Jews ;  aud  Jesus  went  up  to  Jerusa- 
lem. 

2  Now  there  is  at  Jerusalem  by  the  sheep 
marfcfi.  a  pool ,  which  is  called  in  the  Hebrew 
tongue  Bethesda,  having  five  porches. 


Revised  Version. 

5  After  these  things  there  was  i  a  feast  of 
the  Jews  ;  and  Jesus  went  up  to  Jerusalem. 

2  Now  there  is  in  Jerusalem  by  the  sheep 
gate  a  pool,  which    is   called  in   Hebrew 


1  Many  ancient  authorities  read  the  feast. 


POOL   OI     in-TIIKSDA 

PLAN    BHEWINC    TMt    POSITION    OF    IME 

TWO   POOIS.TMC    RUINS   OF  CM  »  M  BE  «<i.*N  O 

APSe    OF    A    CHURCH, OVtR  THE  EASTERN  ONE 


"^i^iiiiwysjTr*  .  .Trry^-^-j^-j-^  j^f-f^-- 


Plans  op  Pool  of  Bethesda. 

(J-Yum  Palestine  Fund  by  Permission.) 


94 


COMMENTARY   ON  THE  GOSPEL  OF  JOHN. 


[John  5 : 3-5. 


is  the  only  pool  of  that  character,  and  is  still  visited  for  its  healing  properties. 
Eusebiup  and  Jerome  refer  to  Bethesda  *'  now  shown  as  a  twin  pool."  The 
Bordeaux  Pilgrim,  a.  d.  333,  refers  to  "the  twin  pools"  as  Bethesda.  Con- 
rad Schick  claims  (1890)  to  have  discovered  the  pool  in  a  large  reservoir 
north-west  of  the  church  of  St.  Anne.  A  conduit  runs  nearly  parallel  with 
the  northern  wall  of  Birket  Ismil,  but  nearly  eighty  feet  north  of  it,  to  the 
old  church  of  St.  Anne,  from  which  he  infers  that  the  old  church  stood  upon 
the  pool  of  Bethesda.  See  statement  Pal.  Fund,  July,  1888  and  Jan.,  1890. 
The  name  Beth-esda  signifies  "  house  of  mercy."  But  some  authorities  read 
Bethsaida,  and  others  Bethzatha.  It  had  five  porches,  or  porticos,  perhaps 
five-sided,  and  thus  had  an  arched  roof  or  colonnade  extending  entirely 
around  the  pool.  There  is  a  similar  arched  portico  now  around  the  hot 
springs  at  Tiberias. 

3.  Ill  these  lay  a  multitude  .  .  sick]  Observe  the  reading,  and  the 
omissions  in  the  Kevised  Version.  The  last  clause  of  v.  3  and  the  whole  of 
V.  4  are  probably  early  comments  on  the  text  first  written  on  the  margin,  to 
explain  "troubling  of  the  water"  in  v.  7,  and  which  from  the  margin  were 
put  into  some  texts  by  some  copyists.  They  are  not  in  the  text  of  the  Sin- 
aitic,  or  Vatican,  or  Ephraem  MSS.  (though  v.  3  is  in  C^,),  but  are  in  the 
Alexandrian  MS.  They  are  therefore  rejected  as  not  genuine  by  the  majority 
of  textual  critics,  as  Alford,  Lachraann,  Tischendorf,  Westcott  and  Hort. 
The  story  of  the  angel,  no  doubt,  represents  the  popular  idea  of  the  Jews,  and 
may  have  sprung  in  this  instance  from  their  and  the  healed  man's  view  of 
the  cause  of  the  curative  properties  of  the  pool.  The  intermittent  flow  of 
the  waters,  as  in  the  case  of  the  Virgin's  fountain  now,  not  being  understood, 
may  have  been  popularly  ascribed  to  angelic  agency.  The  accumulation  of 
gases  would  cause  a  peculiar  bubbling  movement,  exciting  surprise,  and  the 
mineral  nature  of  the  waters  imparted  a  medicinal  and  curative  property  to 
them.  If  these  clauses  are  omitted,  it  is  not  necessary  to  suppose  a  continued 
succession  of  miracles,  caused  by  the  descent  of  an  angel  to  stir  the  waters, 
and  give  them  some  supernatural  healing  power.  There  are  many  hot  and 
other  springs,  in  the  eastern  and  western  world,  which  possess  healing  proper- 
ties now,  in  many  similar  kinds  of  rheumatic  and  other  ciironic  diseases. 

5.  thirty  and  eight  years  in  his  infirmity]  He  was  a  confirmed  in- 
valid. Whether  he  was  afflicted  with  some  form  of  rheumatism,  drawing  the 
joints  and  limbs  into  a  helpless  state,  or  some  other  form  of  chronic  disease. 


Common  Version.  Eevised  Version. 

3  In  these  lay  a  great  multitude  of  impo-  3  i  Bethesda,  having  five  porches.  In  these 
tent  folk,  of  blind,  hixlt,  withered,  waiting  for  lay  a  multitude  of  them  that  were  sick, 
the  moving  of  the  water.                                              5  blind,  halt,  withered. 2    And  a  certain  mun 

4  For  an    angel   went    down   at  a  certain  was  there,  who  had  been  thirty  and  eight 
season  into  the  pool,  and  troubled  the  water : 
whosoever  then  first  after  the  troubling  of  the 
water  stepped  in  was  made  whole  of  whatso- 
ever disease  he  had. 

5  And  a  certain  man  was  there,  which  had 
an  infirmity  thirty  and  eight  years. 

1  Some  ancient  authorities  re&d  Bethsaida,  others,  Bethzatha.  2  Many  ancient  authorities  in- 
sert, wholly  or  in  part,  waiting  for  the  moving  of  the  water:  \for  an  angel  of  the  Lord  went  down 
at  certain  seasons  into  the  pool,  and  troubled  the  water:  ivhosoever  then  first  after  the  troubling  of  the 
ivater  stepped  in  ivas  made  whole,  with,  ivhatsoever  disease  he  ivas  hohlen. 


John  5: 6-9]  JESUS   AT  THE  POOL,   BETIIESDA.  95 

is  not  clearly  defined.  All  we  certainly  know  is,  that  the  disease  made  him 
unable  to  get  quickly  into  the  pool  without  help.  v.  7.  lie  may  liave  been 
one  of  the  class  described  as  "  withered,"  which  points  either  to  some  form  of 
inflammatory  rheumatism  or  to  paralysis  of  the  limbs. 

6.  Wilt  [woiildest]  thou  be  made  whole  ?]  The  man  makes  no 
appeal  to  Jesus,  except  from  his  condition.  He  did  not  even  know  Jesus. 
But  the  Lord  comes  to  him.  What  a  blessed  voice  to  us  !  In  fact  humanity 
is  mangled  ;  but  a  remnant  of  what  it  was  created  to  be.  Body  and  soul  are 
diseased,  and  enfeebled  by  sin.  Our  spiritual  f(  rms  are  crij)pled  worse  than 
our  bodies.  The  poor  man  at  the  pool  thought  only  of  bodily  healing.  The 
words  of  Jesus  cannot  well  be  limited  to  bodily  healing ;  he  meant  to  heal 
the  sin-sick  soul  also.     See  v.  14. 

7.  another  steppeth  down  before  me]    The  man  explains  why  he 

has  not  been  healed,  rather  than  directly  answers  the  question  of  Jesus.  He 
was  helpless,  perhaps  friendless;  the  usual  selfishness  of  human  nature  ap- 
peared at  the  pool  of  Bethesda.  Everyone  looked  out  for  himself,  for  his 
own  benefit  and  healing,  with  little  regard  for  that  of  his  neighbor.  "While 
the  impotent  man  was  trying  to  get  into  the  pool,  some  one  gets  in  before  him  ; 
and  thus  he  must  wait,  perhaps  for  years;  he  had  been  an  invalid  for  38 
years.  In  this  busy  world  thousands  are  pushed  aside;  have  comforts  and 
happiness  snatched  from  them  by  the  greedy  crowd.  Only  in  Christian  lands 
are  the  lame  and  helpless  properly  cared  for,  and  not  always  even  in  those 
countries. 

8.  Rise,  take  up  thy  bed]  "Why  this  man  was  chosen  from  the  multi- 
tude of  sick,  V.  3,  to  be  healed,  the  evangelist  does  not  state.  Whatever  the 
reason,  the  act  was  a  striking  lesson,  and  an  illustration  of  the  grace  of  God. 
The  "  bed  "  was  a  Kpn^^Samv^  a  mattress  or  pallet,  easily  rolled  up  and  carried 
under  the  arm.  Taking  it  up  would  be  proof  of  the  instantaneous  cure,  as  in 
the  case  of  the  paralytic.  Mark  2  :  9.  There  was  no  magical  demonstration, 
no  passing  of  the  hands  over  the  body  ;  he  spoke  the  simple  words  of  com- 
mand ;  Christ's  words  are  simple,  direct,  clear,  like  the  commands  of  the  gos- 
pel to  the  sinner.  The  man  did  not  say :  "  But  I  cannot  rise."  He  was  at 
once  made  whole  and  obeyed  ;  he  took  up  his  pallet  and  walked.  The  multi- 
tude of  sick  there  must  have  marvelled  at  the  sudden  cure.  But  it  was  the 
sabbath,  and  this  explains  why  the  healing  is  described.  It  is  to  show  the 
cause  and  the  spirit  of  the  fierce  opposition  of  the  rulers  to  Jesus. 


Common  Version. 

6  When  Jesus  saw  him  lie,  and  knew  that 
ho  liad  been  now  a  l<ing  time  tn  thaf  casp,  he 
saith  unto  him.  Wilt  thou  lie  madewliole? 

7  The  impotent  man  answered  him.  Sir,  I 
have  no  man,  wlien  the  water  i.^  tn>nl)led,  to 
put  me  into  the  pool  :  hut  while  I  am  coming, 
another  stepp<-th  d>>wn  before  me. 

8  JesuH  SHith    unto  him,  Rii<e,  take   up  thy 


Revised  Version. 

6  years  in  his  infirmity.  When  Jesus  saw 
iiim  lying,  and  knew  that  he  had  been  now 
a  long  time  ;/(  Dmt  msi',  hehaith  unto  him. 

7  Wouhiefit  thou  be  made  whole  ?  The  sick 
man  answered  him,  i  Sir,  I  have  no  man, 
when  the  water  is  trouiiled,  to  put  me  into 
the   pool:  but  while  I  am  coming,  another 

8  steppeth  down  before  me.     .lesus  .■<aith  unto 


bed,  and  walk.  him.   Arise,  take   up   thy  2  bed,  and   walk. 

9  And    iniiupdiately    the    man    was     made  9  .Vnd  straightway  the  man  w.is  made  whole, 

whole,  and  took   up  his  bed.  and  walked  :  and  '  and  took  »ip  his  -bed  and  walked, 
on  the  same  day  was  the  sabl>ath.                           I 

i  Or,  Lord    "  Or,  lallel 


96  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  5 :  10-14. 

10.  it  is  not  lawful  for  thee]  The  Jews,  meaning  some  of  the  Jewish 
rulers  or  their  representatives,  saw  this  man  take  up  his  bed,  see  Revised 
Version,  and  reminded  him  that  it  was  unlawful  to  do  that  on  a  sabbath. 
Whether  the  Jewish  rulers  knew  that  it  was  Jesus  wlio  had  healed  the  man, 
does  not  appear.  The  man  did  not  know  who  he  was.  He  seems,  however, 
to  have  inferred  that  one  who  had  power  to  heal  him  in  this  miraculous  way, 
would  know  what  was  right  for  him  to  do.  Even  the  rabbins  admitted  that  a 
prophet  might  authorize  similar  acts.  It  is  not  likely,  however,  that  the 
man  knew  of  these  exceptions  to  the  law.  The  people  usually  interpreted 
the  Mosaic  law  strictly.  Nehemiah  forbade  traffic  on  the  sabbath,  and  burden 
bearing,  Neh.  13 :  19 :  so  did  Jeremiah,  17  :  21-23.  Nor  is  it  remarkable 
that  they  were  strict.  It  was  forbidden  to  kindle  a  fire  on  the  sabbath,  Ex. 
35 :  3,  and  the  man  who  gathered  sticks  in  violation  of  the  command  was 
stoned  to  death.  Num.  15  :  35.  By  law  they  were  right  in  this  position,  but 
tlie  spirit  of  malice  which  lay  behind  it  in  their  feeling  toward  Jesus  made  it 
evil.  The  man's  defence  was  a  good  one.  So  the  Jews  asked  who  his  healer 
was.  They  did  not  question  the  validity  of  his  excuse ;  they  only  asked  who 
was  the  author  of  the  cure  and  of  the  command.  It  looks  as  though  they 
knew  or  suspected  the  real  state  of  the  case,  and  that  Jesus  was  the  healer. 
There  is  a  general  tone  of  disparagement  in  their  questionings.  The  healing 
itself  appeared  to  be  another  case  of  breaking  the  sabbath  law.  Hence  their 
eagerness  to  find  evidence  against  the  transgressor. 

13.  knew  not  who  it  was]  The  obsolete  "wist"  of  the  Common  Ver- 
sion means  "  knew."  The  healed  man  did  not  know  Jesus.  This  is  not 
strange,  since  his  disease  would  make  it  difficult  for  him  to  move  or  be 
moved  about.  Jesus  had  gone  away  through  the  crowd,  and  been  lost  to  the 
view  of  the  healed  man.  Whether  Jesus  witlidrew  secretly  as  one  form  of 
the  Greek  word  implies,  or  simply  went  away  as  one  might  in  a  crowd  cannot 
be  decided  from  the  narrative.  It  is  quite  in  keeping  with  his  general  course, 
to  avoid  attracting  attention  in  a  crowd  easily  excited  by  such  a  miracle. 
Notice  that  a  sharp  distinction  is  drawn  between  the  Jews  (rulers  and  repre- 
sentatives) and  the  multitude  :  the  latter  were  friendly,  the  former  not  so. 

14.  Jesus  findeth  him  in  the  temple]  The  general  phrase  "after 
these  things"  (for   the   Greek   is   the   same   as   in  v.  1)    implies   an   inter- 


CoMMON  Version. 


10  ^  The  Jews  therefore  said  unto  him  that 
was  cured,  It  is  the  sabbath  day :  it  is  not  law- 
ful for  thee  to  carry  thy  bed. 

11  He  answered  them,  He  that  made  me 
whole,  the  same  said  unto  me,  Take  up  thy 
bed,  and  walk. 

12  Then  asked  they  him,  What  man  is  that 
which  said  unto  thee.  Take  up  thy  bed,  and 
walk? 

13  And  he  that  was  healed  wist  not  who  it 
was :  for  Jesus  had  convej'ed  himself  away,  a 
multitude  being  in  that  place. 

14  Afterward  Jesus  findeth  him  in  the  tem- 
ple, and  said  unto  him.  Behold,  thou  art  made 
whole  :  sin  no  more,  lest  a  worse  thing  cunie 
unto  thee. 

IQr,  pallet 


Revised  Version. 

10  Now  it  was  the  sabbath  on  that  day.  So 
the  Jews  said  unto  him  that  was  cured,  It 
is  the  sabbath,  and  it  is  not  lawful  for  thee 

11  to  take  up  thy  l  bed.  But  he  answered 
them.  He  that  made  me  whole,  the  same 
said  unto  me.  Take  up  thy  i  bed,  and  walk. 

12  They  asked  him,  Who  is  the  man  that  said 
unto   thee,. Take    up  </*r/ ^  bed,  and  walk? 

13  But  he  that  was  healed  knew  not  who  it 
was:  for  Jesus  had  conveyed  himself  away, 

14  a  multitude  being  in  the  place.  Afterward 
Jesus  findeth  him  in  the  temple,  and  said 
unto  him,  Behold,  thou  art  made  whole :  sin 
no  more,  lest  a  worse   thing  befall  thee. 


John  5:15,  If..]  JESUS  AT  TFIK   rO(»L,   IJKTUKSDA.  M 

val  of  some  time.  It  is  evidence  of  the  man's  religions  character  that  he  was 
found  in  tlie  temple,  although  he  may  have  gone  there  with  low  ideas  of  true 
worship.  But  he  was  in  the  way  of  gaining  more  grace:  he  received  a  warn- 
ing and  a  conditional  blessing. 

sill  no  more]  Literally  it  means,  "do  not  continue  in  sin"  or  "do  not 
again  sin  "  implying  that  he  had  a  fixed  hahit,  and  that  he  was  required  to 
break  ofF  that  habit  of  evil.  It  is  not  that  special  judgment  befell  him,  but 
that  his  continued  sinning  had  wrought  a  natural  result  of  a  diseased,  infirm 
body  for  these  many  years.  If  he  did  not  break  off  and  change  to  a  better  life, 
a  still  greater  calamity  would  come  upon  him.  These  significant  references  to 
his  past  life,  we  may  believe  the  man  well  understood.  What  the  "  worse 
thing  "  might  be,  Jesus  appears  to  have  left  to  the  man's  own  conscience  to 
discover.  The  warning  might  be  the  stronger,  if  he  were  left  to  conceive  of 
something  worse  than  38  years  of  hopeless,  helpless  wretchedness  without 
sharply  defining  it.  It  may  have  included  not  only  temporal  and  bodily 
affliction,  but  future  and  eternal  misery,  although  the  analogy  woidd  not 
strongly  support  the  latter  application. 

15.  told  the  Jews  that  it  was  Jesus]  How  he  had  recognized  Jesus, 
is  not  stated,  but  probably  some  in  the  temple  informed  him.  What  led  the 
man  to  inform  the  Jewish  rulers,  is  not  clear.  It  may  have  been  gratitude, 
or,  perhaps,  a  sense  of  duty  to  those  whom  he  respected  as  his  religious  guides. 
He  was  under  the  charge  of  having  broken  the  law  of  the  sabbath,  and  he 
wished  to  clear  himself  of  it.  Perhaps  he  supposed  that  his  declaration 
would  end  their  questioning,  since  his  healer  was  a  prophet  or  authoritative 
teacher.  The  result,  however,  was  quite  otherwise  :  a  bitter  opposition  and 
persecution  of  Jesus  followed. 

16.  the  Jews  persecute  Jesus]  Their  persecutions  now  were  not  by 
formal  authority,  not  by  an  accusation  before  the  council  or  other  legal  tribu- 
nals. Tlie  Greek  kdiuKov  is  not  tjsed  in  the  sense  of  a  judicial  arraignment,  in 
the  New  Testament.  They  harassed  and  pursued  Jesus,  to  catch  him  and 
secure  ground  for  his  arrest.  The  key  to  their  conduct  is  found  in  the  last 
clause,  "  because  he  did  these  things  on  the  sabbath."  Not  one,  but  several 
similar  works  on  the  sabbath  are  implied  by  the  narrative.  This  miracle 
stood  out  from  some  of  the  others  however,  as  appears  later,  "  Are  ye  angry 
at  me  because  I  made  a  man  every  whit  whole  on  the  sabbath?"  7:23. 
This  miracle  started  the  Jewish  rulers  upon  a  line  of  persecution  which  con- 
tinued to  be  bitter  for  a  long  period.  The  extent  of  their  enmity  is  shown  in 
V.  18.  They  intended  to  kill  him.  Notice,  however,  that  the  clause  "sought 
to  sl:iy  him  "  is  omitted  from  v.  16  in  the  Revised  Version.  It  is  omitted  by 
all  the  older  MSS.  except  the  Alexandrian.  The  wicked  purpose  is  stated 
in  V.  18,  as  growing  in  bitterness,  which  probably  led  to  the  gloss  in  v.  16. 


Common  Version. 

15  The   man  depiirtcd,   and    told   tlio   .Tews 

that  it  was  Jesus,  which  hinl  made  him  wliole. 

IG  And    therefore    did    the  Jews  persecute 


Revised  Version. 

15  Tlie  man  went  away,  and  tld  the  Jews  that 

16  it  was  Jesus  who  had  made  him  whole.   And 
for  this  cause  did  the  Jews  persecute  Jesus, 


Jesus,  and  sought  to  slay  him,  because  he  had  j        because  he  did  these  things  on  the  sabbath 
done  these  things  on  the  sabbath  day. 


98  COMMENTARY   ON  THE  GOSPEL  OF  JOHN.  [John   6: 17,  18. 


17.  My  Father  WOrketh  hitherto]  or,  "My  Father  worketh  even 
until  now,  and  I  work."  This  has  been  usually  understood  to  mean  that  God 
was  continually  working  from  the  beginning  of  the  creation  in  upholding, 
preserving,  and  governing  the  universe.  But  how  would  that  be  an  answer 
to  the  accusation  of  the  Jews?  And  how  would  it  be  consistent  with  Scrip- 
ture, "  God  ended  his  work,"  "  and  he  rested  on  tbe  seventh  day  from  all  his 
work?"  Gen,  2  :  2,  3.  Cbrist's  words  mupt  have  had  reference  to  the  pro- 
founder  spiritual  ends  of  divine  work  in  salvation.  God  had  been  working 
not  in  creative  acts,  from  which  he  rested,  as  stated  in  Genesis,  but  in  provi- 
dences and  gracious  deeds  to  secure  the  salvation  of  man.  This  was  work  of 
a  different  nature  from  that  of  sustaining  the  whole  fabric  of  the  universe,  and 
giving  rain  and  fruitful  seasons.  The  latter  he  did  also,  but  these  were  not 
along  the  spiritual  line  of  Christ's  work.  The  providential  and  gracious 
works  of  God  for  man's  salvation  ever  since  the  fall  were,  and  so  Jesus  claims 
to  be,  working  for  the  same  ends  that  the  Father  had  been  working  without 
intermission.  Tiiese  were  all  works  of  mercy  coming  within  the  spirit  of  the 
law  of  the  sabbath  and  in  the  highest  sense  in  accord  with  it.  See  vs.  19,  20. 
The  Jews  had  not  seen  this  work  of  God.  They  took  the  "  rest "  of  the  sab- 
bath in  the  sense  of  inaction.  Jesus  teaches  them  that  it  is  not  absolute  in- 
activity, but  ceasing  from  work  for  gain,  or  selfish  pleasure,  to  devote  the 
energies  of  the  soul  to  labor  for  God.  In  the  merciful  and  gracious  work  of 
redemption,  God  ever  works,  Jesus  also  works,  and  in  that  way  his  disciples 
may  ever  work. 

18.  because  .  .  that   God  was  his  Father]     Notice  the  emphatic 

rendering  of  the  Revised  Version,  "  called  God  his  own  Father."  This  de- 
fence increased  the  bitterness  of  his  enemies.  They  rightly  understood  Jesus 
to  claim  God  for  his  Father,  not  in  the  general  sense  that  all  Jews  and  Chris- 
tians might  do  (see  Rom.  8 :  14),  but  in  a  special  sense  which  they  regarded 
as  making  himself  equal  with  God.  If  this  had  been  an  unfounded  claim, 
Jesus  would  surely  have  corrected  the  error  ;  but  he  admits  and  defends  it.  It 
must  then  be  true.  Augustine  said,  "  Behold,  the  Jews  understood  what  the 
Arians  would  not  understand."  Paul  says,  that  Jesus  "counted  it  not  a  prize 
to  be  on  an  equality  with  God."  Phil.  2  :  6.  Revised  Version.  But  the  Jews 
counted  it  blasphemy  for  him  "  to  put  himself  on  the  same  level  with  God," 
as  Meyer  renders  it.  And  hence  they  were  more  eager  to  kill  him  than  they 
had  been  when  believing  him  to  have  broken  the  law  of  the  sabbath  only. 
Now  he  had  added  another  great  sin  to  the  list  of  his  offences  in  their  sight. 
In  their  view  he  had  broken,  not  abrogated,  the  sabbath  by  the  healing.  That  he 
had  assumed  to  abrogate  the  sabbath  law,  cannot  fairly  be  wrenched  out  of 
this  passage,  and  Westcott's  remark  on  this  clause  (Bible  Commentary,  p.  84) 
reads  into  the  words  what  cannot  be  found  there  on  any  just  principle  of  ex- 


COMMON    A^'eRSION. 


Revised   Version. 


17  %  But  Jesus  auswered  them,  My  p-ather  i  17  But  Jesus  answered  them,  My  Father  work- 
worketh  hitherto,  and  I  work.                               j  18  eth  even  until  now,  and  I  work.     For  tliis 

18  Therefore  the  Jews  sought  the  more  to  cause  therefore  the  Jews  sought  tlje  more 
kill  him,  liecause  he  not  only  had  hioken  the  to  kill  him,  because  he  not  only  brake  the 
sabhath,  but  said  also  that  God  was  his  Fatlier,  sabbath,  but  also  called  God  his  own  Father, 
making  liinisc'If'e<iual  with  God.                            1  making  himself  equal  with  God, 


John  5 :  10.] 


JESUS   ANSWERS  THE  HOSTILE  JEWS. 


99 


egesis.  Jeans  was  giving  a  true  interpretation  of  the  sabbath  law,  and  sliow- 
ing  that  it  admitted  acts  of  mercy,  grace,  and  salvation,  even  as  they  admitted 
that  it  was  no  violation  of  the  sabbath  to  circumcise  a  person  on  that  day. 
See  the  conclusive  argument  in  John  7  :  23.  This  bitter  opposition  led  to  a 
discourse  in  which  Jesus  more  fully  declares  his  work,  closing  it  by  a  severe 
condemnation  of  the  Jewish  rulers  for  their  unbelief  The  discour.'^e  was  de- 
livered not  at  the  pool  of  Bethesda  as  Moulton  indicates,  but  more  probably  in 
the  temple,  where  he  found  the  healed  man.     vs.  14,  15. 

Suggestive  Applications. — 1.  Sin  has  made  us  crippled,  diseased  and 
helple.^s  to  save  ourselves.  2.  Even  when  conscious  of  our  helpless  state, 
Christ  must  come  to  save  us.  3.  His  compa.ssion  and  mercy  reach  some  who, 
until  he  calls,  know  him  not.  4.  He  often  appears  unexpectedly  to  deliver 
his  people.  5.  When  he  speaks  the  word,  we  are  healed  :  our  souls  are  re- 
newed ;  the  heart  has  new  life.  6.  Spiritual  work  is  lawful  at  all  times ; 
God  works  ever  for  man's  salvation.  7.  Je.sus  teaches  the  true  interpretation 
of  the  law  of  the  sabbath  ;  he  clears  it  from  the  superstitious  views  of  the 
Jews,  and  shows  how  rightly  to  observe  the  day.  8.  The  dignity  of  Jesus  as 
the  Christ  is  of  the  same  character  as  that  of  the  Father.  9.  The  hostility 
of  misguided  professors  of  religion  may  become  bitter  against  true  religion. 


Jesus  Answers  the  Hostile  Jews.    5 :  19-47. 

In  Jerus.ilem,  prob.*.bly  in  the  Temple.     See  4  :  14.    Spring,  a.  d.  28. 

Some  hold  that  this  discourse  was  spoken  as  his  defence  upon  an  arrest 
and  trial  before  the  Sanhedrin,  or  some  Jewish  court.  (So  Lampe,  Rosen- 
muller,  Kuinoel,  Geikie,  Andrews,  Lange.)  But  this  is  unlikely,  since  the 
terms  in  the  text  and  the  drift  of  the  narrative  are  against  it.  (So  Meyer, 
Alford,  Westcott,  Godet,  Edersheim  ;  see  also  Thayer's  Lex.)  The  discourse 
was  a  vindication  of  his  claim  to  be  the  Son  of  God,  and  a  further  claim  of 
authority  and  power  to  raise  the  dead.  He  appeals  to  the  testimony  of  John 
the  Baptist,  and  the  greater  testimony  of  the  Father,  through  his  works  and 
the  Scriptures  ;  and  then  condemns  the  Jews  for  their  unbelief. 

19.  The  Son  can  do  nothing  of  himself]  The  second  charge  of  the 
Jews  was  that  Jesus  made  himself  equal  with  God.  This  answer  of  Jesus  de- 
clares his  relation  to  the  Father.  He  does  not  mean  that  the  Son  is  sub- 
ordinate to  the  Father,  but  rather  that  he  is  co-ordinate  with  him  in  work. 
There  is  no  true  knowledge  or  revelation  of  the  Father  except  through  the 
Son.  As  Augustine  long  ago  remarked,  "  Our  Lord  does  not  say,  whatsoever 
the  Father  doeth  the  Son  doeth  other  things  like  them,  but  the  very  same 
thingsP  The  Son  doeth  nothing  alone,  which  would  be  impossible,  because 
liis  acts  are  coincident  with  those  of  the  Father.     There  is  such  complete 


Common  Version. 

19  Then  answered  Jesus  and  said  unto  them, 
Verily,  verily,  I  say  unto  you,  The  Son  can  do 
nothing  of  himself,  but  what  he  seeth  the  Fa- 
ther dn  :  fur  what  tliiiiRs  soever  he  doeth, 
these  also  doeth  the  Sou  likewise. 


Revised  Version. 

19      Jesus  therefore  answered  and  said  unto 
them. 

Verily,  verily,  I  say  unto  you,  Tlie  Son 
ran  do  nothing  of  himself,  but  what  he 
seeth  the  Father  doing:  for  what  thingH 
BoevQr  Uo  doeth,  these  the  Son  also  doeth  in 


100  COMMENTARY   ON   THE   GOSPEL  OF  JOHN.  [John  5 :  20-23. 

unity  that  the  two  act  as  one.  The  "  likewise"  means  "  in  like  manner"  or 
"also,"  not  as  implying  imitation  in  doing,  but  sameness,  because  of  a  same- 
ness in  essence.     See  v.  23. 

20.  the  Father  lOYCth  the  Son]  In  proof  of  the  above  unity  in  work, 
Jesus  further  declares  the  love  wliich  the  Father  has  in  the  Son,  and  the 
greater  works  yet  to  be  manifested.  These  would  cause  men  to  marvel.  This 
unity  is  not  only  one  therefore  of  work,  but  also  of  love.  This  love  is  the 
ground  of  the  revelation  of  the  Father  to  mankind  through  the  Son.  For 
"  sheweth  "  does  not  imply  teaching,  or  inferiority  of  knowledge,  but  rather 
confidence,  co-operation  and  coincidence  of  power  and  exertion  for  the 
"  greater  works,"  to  wit,  the  completed  salvation  of  men.  It  is  a  partial  ex- 
planation of  the  relation  between  the  Father  and  the  Son,  necessarily  de- 
ficient, owing  to  the  imperfection  of  human  speech  to  convey  a  proper  idea 
of  God  and  infinity,  and  the  insuflSciency  of  human  thought  to  grasp  that 
idea. 

21.  the  Son  also  quickeneth]  A  third  evidence  of  this  unity  of  the 
two,  is  that  "as  the  Father  raiseth  the  dead  and  quickeneth  [makes  alive] 
them,  even  so  the  Son  also  quickeneth  whom  lie  will."  The  Son  has  the 
same  power  over  death  and  to  give  life  as  the  Father  hath.  And  this  power 
is  not  dependent  on  a  transference  of  the  gift  from  the  Father,  but  is  inherent 
in  his  nature,  and  thus  subject  to  his,  the  Son's,  personal  will.  The  power 
appears  without  limit.  It  reaches  not  alone  to  some  sporadic  instances  of 
physical  life,  but  is  absolute  of  all  created  life,  physical,  and  spiritual.  The 
Jewish  prayer  book  throws  some  liglit  on  this:  "Thou,  O  Lord,  art  mighty 
forever ;  thou  quickenest  the  dead.  Thou  quickenest  the  dead  by  thy  great 
compassion." 

22.  all  judgment  unto  the  Son]  A  fourth  evidence  of  the  unity  of 
the  Father  and  the  Son  is  found  in  the  way  men  are  judged.  Westcott  renders 
this,  "  For  not  even  doth  the  Father  judge  any  man,  but  hath  given  all  judg- 
ment (which  comes  and  will  come)  unto  the  Son."  It  is  not  a  temporary  act 
in  relation  to  man,  but  a  permanent  condition  of  things.  God  in  the  judg- 
ment of  man  acts  only  through  the  Son.     He  is  Redeemer  and  Judge. 

23.  That  all  men  should  honour  the  Son]    Or,  "  that  all  may  honour 

the  Son,"  Revised  Version.  There  is  perfect  unity  and  equality  in  honor, 
power,  and  authority  between  the  Father  and  the  Son.  Whoever  regards  the 
Son  with  inferior  honor  disregards  this  Scripture.  The  two  are  so  closely  united 


Common  Version. 


Revised  Version. 


20  For  the  Father  lovetli  the  Son,  and  shew-  '  20  like  manner.    For  the   Father  loveth  the 


eth  him  all  things  that  himself  doetli :  and  he 
will  shew  him  greater  works  than  these,  that 
ye  may  marvel. 
21  For  as  the  Father  raiseth  up  the  dead, 


Son,  and  sheweth  him  all  things  that  him- 
self doeth :  and  greater  works   than  these 
will   he  shew   him,  that   ye  may  marvel. 
21  For  as  the  Father    raiseth    the   dead  and 


and  quickeneth  them;  even  so  the  Son  quick*  j        quickeneth    them,   even   so   the   Son    also 
eneth  whom  he  will.  22  quickeneth    whom   he   will.     For   neither 

22  For  the  Father  judgeth  no  man,  but  hath  doth  the  Father  judge  any  man,  but  lie  hath 
committed  all  judgment  unto  the  Son  :                   23  given  all  judgement  unto  the  Son  ;  that  all 

23  That  all  men  should  honour  the  Son,  even  may  honour  the  Son,  even  as  they  honour 
as  they  honour  the  Father.  He  that  honour-  !  the  Father.  He  that  honoureth  not  the 
eth  not  the  Son  honoureth  not  the  Father  Son  h'moureth  not  the  Father  that  sent 
wUicb  bath  sent  him. 


John  5  :  24-27.]  JESUS   ANSWERS  TME   HOSTILE  JEWS.  101 


that  not  to  honor  one,  is  not  to  honor  the  other.  They  are  thus  inseparable 
in  the  worship  we  are  to  render.  The  Fatlier  lias  sent  tlie  Son,  the  Holy 
Spirit  proceedeth  from  tlie  Father,  and  is  sent  by  ilie  Son.  Says  Words- 
worth:  "  Tliey  who  profess  zeal  for  the  one  God  do  not  honor  him  aright, 
unless  they  honor  the  Son  as  they  honor  the  Father." 

24.  hearetll  my  word]  "  Ileareth  "  means  here  to  heed  and  obey  the 
word  of  Jesus.  We  may  be  listeners,  and  not  be  true  hearers.  Kight  hear- 
ing is  followed  by  believing  the  Father  who  sent  the  Son,  and  that  believing 
is  again  followed  by  a  possession  of  everlasting  life.  The  Sou  reveals  the 
Father.  This  revelation,  if  accepted,  brings  the  salvation  which  the  love  of 
God  has  provided  for  man.  Those  who  thus  believe  do  not  come  under  con- 
demnation ;  their  guHt  is  removed  :  from  being  dead  under  sin  and  law  they 
become  alive  under  grace  and  unto  God.  The  diflerence  between  the  be- 
liever and  the  disbeliever  is  the  difference  between  life  and  death.  The  un- 
believer is  dead  in  sin,  dead  to  spiritual  things,  dead  toward  God.  The  be- 
liever has  a  new  life.  The  prodigal  "  was  dead,  and  is  alive."  Luke  15  :  24. 
Those  who  have  passed  from  death  unto  life  are  now  (not  merely  will  be)  free 
from  condemnation.  Compare  Rom.  8:1.  "  There  is  therefore  now  no 
condemnation  to  them  that  are  in  Christ  Jesus."  The  soul  in  Christ  Jesus 
will  not  come  into  judgment,  for  the  Judge  is  its  Saviour  and  Advocate  and 
will  acquit  such  a  soul  without  its  standing  a  trial. 

25.  the  dead  shall  hear]  This  cannot  refer  primarily  to  the  physi- 
cally dead  and  to  their  resurrection.  Jesus  describes  those  who  are  spiritually 
dead  ;  for  the  last  clause  declares,  "  they  that  hear  shall  live."  Joining  this 
with  the  first  clause  which  positively  says  "  the  hour  now  is,  when  the  dead 
shall  hear  the  voice  of  the  Son  of  God,"  the  meaning  clearly  is  that  the  spiri- 
tually dead  who  now  hear  the  voice  of  the  vSon  of  God  shall  live.  The  next 
verse  explains  this  power  over  spiritual  life. 

26.  have  life  in  himself]  The  writer  has  already  shown  how  the 
Father  hath  life  in  himself  (v.  21)  and  this  power  he  shares  with  the  Son. 
This  attribute-of  the  Father  and  the  Son  is  essential  to  both.  But  v.  27  goes 
on  to  state  a  gift  of  authority  to  judge,  which  belongs  to  the  Son,  because  he 
is  Son  of  man.  The  idea  suggested  need  not  be  that  Jesus  as  man  would  have 
more  compassion  on  sinful  men,  for  God  loved  the  world,  John  3:16;  but 
rather  that  judgment,  like  salvation,  comes  through  the  race  that  has  sinned. 


Common  Version. 

24  Verily,  verily,  I  say  unto  yon,  He  that 
heareth  my  wt)r(l,  and  lielieveth  on  liitii  that 
sent  ine,  hath  everlasting  life,  anil  shall  not 
come  into  condemnation ;  but  is  passed  from 
death  unto  life. 

2o  Verily,  verily,  I  say  unto  you,  The  liour 
is  coming,  and  now  is,  when  the  dead  kIuiH 
hear  the  voice  of  the  Son  of  God  :  and  they  that 
hear  shall  live. 

26  For  as  the  Father  hath  life  in  himself; 
so  hath  he  given  to  the  Sfm  to  have  life  in 
himst'lf; 

27  And  hath  given  him  authority  to  exe- 
cute judgment  also,  because  he  is  the  Son  of 
roan. 


Revised  Version. 

24  him.  Verily,  verily.  I  say  unto  you,  He 
that  heareth  my  word,  and  believeth  him 
that  sent  me,  hath  eternal  life,  and  Cometh 
not  into  jud<;ement,  hut  hath  passed  out  of 

25  death  into  life.  Verily,  verily,  I  say  unto 
you,  The  hour  coinoth,  and  now  is,  when 
the  dead  shall  hear  the  voice  of  the  Son  of 

26  God;  and  they  that  hear  shall  live.  For 
as  the  Father  hath  life  in  himself,  even  so 
gave  he  to  the  Son  also  to  have  life  in  him- 

27  self:  and  he  pave  him  authority  to  execute 
judgement,   because  he  is  a  son  of  man. 


102  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  5 :  28-32. 

In  both  these  acts,  the  God -man  must  be  the  leader;  Saviour  and  Judge  is 
he.  This  would  seem  strange  to  the  Jewish  mind  trained  in  the  priestly 
Mosaic  code.     But  greater  wonders  than  this  are  in  the  near  future. 

28.   in  the  graves  [tombs]  shall  hear  his  voice]   It  seems  marvellous 

that  the  spiritually  dead  will  live  by  the  life  of  the  Son,  but  even  the  physi- 
cally dead,  good  and  bad,  shall  also  hear  his  voice,  arise  from  the  tombs,  come 
forth,  and  receive  a  reward  according  to  their  deeds.  This  is  the  result  of 
the  authority  for  judging  which  is  given  to  the  Son.  He  says  this  of  those 
in  their  "  tombs,*'  hence  it  applies  to  all  the  dead  of  both  kinds.  Compare 
the  words  in  Dan.  12:2:  "And  many  of  them  that  sleep  in  the  dust  of  the 
earth  shall  awake,  some  to  everlasting  life,  and  some  to  shame  and  everlast- 
ing contempt."  Death  does  not  end  all ;  there  will  be  existence,  consciousness 
beyond  the  grave  ;  there  will  be  happiness,  "  life"  to  some — shame  and  judg- 
ment to  others.  The  resurrection  is  not  peculiar  to  saints  :  the  wicked  are 
to  be  raised,  and  to  be  judged ;  a  resurrection  of  condemnation  awaits 
them.  Calvin  acutely  says  of  this  passage,  that  our  Lord  is  not  here  speaking 
of  the  cause  of  salvation,  but  of  the  marks  of  the  saved  as  distinguished  from 
the  lost.  Both  classes  are  named  and  included.  The  nature  of  the  risen 
bodies  is  not  described. 

30.    I  can  of  mine  own  self  do  nothing]    Or,  "  I  can  of  myself  do 

nothing,"  This  is  a  turning  point  in  the  discourse,  and  is  regarded  by  some 
as  one  of  the  most  difficult  passages  in  Scripture.  Jesus  has  been  declaring 
the  intimate  relation  between  the  Father  and  the  Son.  He  now  returns  to 
the  subject,  and  asserts  that  this  relation  is  so  close  that  he,  the  Son  does  noth- 
ing apart  from  the  co-operation  of  the  Father.  The  two  are  one :  when  the 
Son  judges  or  acts,  his  act  and  judgment  are  the  result  of  the  will  of^the 
Father.  Thus  understood,  the  passage  is  in  harmony  with  other  portions  of 
Scripture,  and  the  apparent  difficulty  is  removed.  The  Son  does  not  seek  to 
do,  nor  desire  to  do  anything  independently,  in  the  sense  of  doing  different 
from  the  will  of  the  Father.  It  would  be  contrary  to  his  nature  to  do  so  ;  and 
he  cannot  deny  himself 

32.    another  .  .  beareth  witness]    Because  of  the  close  unity  of  the  Fa- 
ther and  the  Son  the  latter  could  not  bear  witness  of  himself  apart  from  the 


Common  Version. 

28  Marvel  not  at  this  :  for  the  hour  is  com- 
ing, in  the  which  all  that  are  in  the  graves 
shall  hear  his  voice, 

29  And  shall  come  forth  ;  they  that  have 
done  good,  unto  the  resurrection  of  life;  and 
they  that  have  done  evil,  unto  the  resurrection 
of  damnation. 


Revised  Version. 

28  Marvel  not  at  this  :  for  the  hour  cometh,  in 
which  all  that  are  in  the  tombs  shall  hear 

29  his  voice,  and  shall  come  forth  ;  they  that 
have  done  good,  unto  the  resurrection  of 
life ;  and  they  that  have  •  done  evil,  unto 
the  resurrection  of  judgement. 

30  I  can  of  myself  do  nothing  :  as  I  hear,  I 


30  lean  of  mine  own  self  do  nothing:  as  I  \  judge:  and  my  judgement  is  righteous; 
hear,  I  judge  :  and  my  judgment  is  just ;  he-  I  because  I  seek  not  mine  own  will,  but  the 
cause  I  seek  not  mine  own  will,  but  the  will  of  31  will  of  him  that  sent  me.  If  I  bear  witness 
the  Father  which  hath  sent  me.  I  32  of  myself,  my  witness  is   not  true.     It  is 

31  If  I  bear  witness  of  myself,  my  witness  is  j  another  that  beareth  witness  of  me  :  and  I 
not  true.  |        know  that   the  witness  which  he  witness- 

32  *^  There  is  another  that  beareth  witness 
of  me;  and  I  know  that  the  witness  which  he 
witnesseth  of  n^e  is  true. 

1  Or,  practised 


John  5  :  3C-37.] 


JESUS  ANSWERS  TUE   HOSTILE  JEWS. 


103 


Father,  for  he  is  on  earth  cloiiig,  aiul  to  do,  the  will  of  the  Father,  and  there- 
fore the  Father  beareth  witness  to  the  Son  and  his  witness  is  trne.  The  Son 
is  conscious  of  this  truth,  though  the  world  may  not  receive  the  testimony. 
A  man  might  claim  to  be  tiie  Messiali,  and  his  claim  be  open  to  suspicion  : 
only  as  the  Father  gives  testimony  can  the  claim  be  admitted.  Some  suppose 
"  another"  refers  to  Jolin,  but  the  context,  vs.  33-39,  indicates  that  it  refers 
to  the  Father. 

33.  Ye  [have]  sent  unto  John]  Jesus  appeals  to  the  Jews:  "Ye" 
by  a  deputation  sent  unto  John  (1 :  19),  and  he  clearly  told  you  of  me  as  the 
Messiah.  Then  he  adds  :  "  But  the  witness  which  I  receive  is  not  from  man." 
That  is,  the  testimony  originates  in  a  source  higher  than  man.  Yet  I  say 
these  things;  refer  to  this  testimony  from  man,  that  you  may  be  saved  by  it. 
You  accept  John  as  a  proj)het,  and  this  human  testimony  seems  more  im- 
portant to  you  than  tlie  divine  testimony  ;  so  I  urge  it  that  you  may  believe 
unto  the  saving  of  your  souls.  He  was  a  burning  and  a  shining  light,  not 
"the  light  of  men"  as  Christ  was,  John  1:8;  yet  he  gave  the  same  true 
testimony  concerning  Jesus  that  the  Father  gave,  and  as  you  think,  John's 
witness  was  conclusive.  The  Jews,  for  a  time,  accepted  Jolin  as  a  true 
prophet  and  his  popularity  was  great.  Yet  Jesus  reminds  them  that  it  was 
only  *'  for  a  season,"  only  temporary,  for  soon  the  influence  of  John's  minis- 
try faded  from  the  minds  of  the  nation. 

36.  the  works  .  .  .  bear  witness  of  me]  Great  as  was  the  testimony 
of  John  to  Jesus,  yet  the  miracles  of  Jesus,  the  works  given  him  of  the  Father 
to  do,  are  stronger  witnesses  than  John.  Though  you,  for  a  time,  accepted 
John's  witness  to  me  as  remarkably  clear  and  convincing,  yet  I  have,  says 
Jesus,  stronger  testimony.  The  supernatural  works,  and  the  entire  human 
activity  and  manifestation  of  Christ  were  incontestable  witnesses  to  the  divine 
character  of  that  life.  But  primarily  the  miracles  of  Jesus  attest  his  true 
character. 

3T.  Ye  have  neither  heard  his  voice]  The  number,  greatness,  pub- 
licity and  character  of  Jesus'  miracles  testified  to  his  character,  and  the  Fa- 
ther through  them  has  also  borne  witness  to  him,  as  also  by  his  declaration 
from  heaven  at  the  baptism.  But  this  testimony  you  Jews  did  not  hear,  nor 
did  you  see  his  form,  alluding  possibly  to  the  form  of  the  descent  of  the 
Holy  Spirit,  or  certainly  to  the  invisible  nature  of  God. 


Common  Version. 

33  Ye  sent  unto  John,  ami  he  bare  witness 
unto  the  truth. 

34  But  I  receive  not  testimony  from  man : 
but  tliese  things  1  say,  tliat  ye  might  be  saved. 

3.5  lie  was  a  burning  and  a  shiniiig  light : 
and  ye  were  willing  for  a  season  to  rejoice  in 
bis  light. 

36  *T  But  I  have  greater  witness  than  that  of 
John  :  for  the  works  wliich  the  Father  bath 
given  me  to  finish,  the  >ainf  works  that  I  do, 
bear  witness  of  me,  that  the  J^ather  bath  sent 
me. 

37  And  the  Father  himself,  which  hath  sent 
me,  hath  borne  witness  of  me.  Ye  have 
neither  heard  bis  voice  at  any  time,  nor  seen 
bis  shape. 


Revised  Version. 

33  eth  of  me  is  trne.  Ye  have  sent  vnto  John, 
and  lie  bath  borne  witness  nnto  the  truth. 

34  But  the  witness  which  I  receive  is  nnt  from 
man  :  bowbeit  I  sjvy  these  things,  that  ye 

^'j  may  be  saved.  He  was  the  lamp  that  burn- 
etii and  shineth  :  and  ye   were    willing  to 

36  rejoice  for  a  season  in  his  light.  Hut  the 
witness  which  I  have  is  greater  than  that 
of  John  :  for  the  works  which  the  Father 
bath  given  me  to  accomplish,  the  very 
works   that  I  do,  bear  witness  of  me,  that 

37  the  Father  hath  sent  me.  And  the  Father 
that  sent  me,  he  bath  borne  witness  of  me. 
Ye  Lave  neither  heard  his  voice  at  any  time, 


104  COMMENTAHY  ON  THE  GOSPEL  OF  JOHN.  [John  5 :  38-41. 


38.  ye  have  not  his  word]  The  written  revelation  might  have  served 
to  make  ihem  conscious  of  a  personal  Saviour,  but  that  written  word  had  not 
entered  into  their  hearts  as  a  revealing  and  transforming  power.  The  proof 
of  this  is  clear,  "  for  whom  he  hath  sent,  him  ye  believe  not."  This  last  clause 
is  not  given  as  a  cause  of  their  not  having  the  word,  but  as  a  sign  of  it.  They 
had  the  word  in  their  hands,  on  their  lips,  but  not  in  their  hearts  as  an  in- 
dwelling power. 

39.  Ye  sear(?h  the  Scriptures]  This  in  the  Greek,  may  grammatically 
be  taken  as  imperative  (Authorized  Version),  or  indicative  (Revised  Version). 
The  continuity  and  force  of  the  argument  are  better  kept  up  by  taking  it  in 
the  indicative  as  in  the  Revised  Version.  All  the  other  verbs  in  the  para- 
graph and  context  are  taken  in  the  declarative  sense.  Why  not  this  also  ? 
The  Jews  exercised  great  diligence  in  the  minutest  research  into  the  Old 
Testament,  and  this  is  expressed  in  the  force  of  the  Greek  word  "  diligently 
search."  It  is  true  the  Old  Testament  was  intended  to  point  the  way  to  eter- 
nal life.  But  there  was  no  life  in  the  Scriptures  after  the  manner  they  fancied. 
Hence  they  did  not  gain  eternal  life  in  their  minute  search  for  it  in  the 
Scriptures.  The  Bible  is  not  a  charm,  not  itself  a  Saviour ;  it  points  to  a 
Saviour ;  it  tells  of  One  who  gives  life  to  dead  souls.  It  testified  of  Christ 
Jesus,  but  the  Jews  rejected  its  testimony.  Even  the  Scriptures  they  pro- 
fessed so  much  to  reverence  and  search,  were  a  hidden  guide  to  them ;  their 
eyes  were  blinded;  their  hearts  hardened;  they  refused  to  come  to  Jesus 
that  they  might  have  spiritual  life.  So  the  written  revelation  was  dead  to 
them  and  they  to  it,  and  to  a  personal  life-giving  Redeemer.  Subtle  infidel- 
ity, religion  born  merely  of  propriety  or  literary  culture,  and  the  pride  of 
"  higher  criticism,"  are  all  in  danger  of  losing  the  spirit  and  life  of  the  gospel 
in  the  letter;  of  missing  the  personal  Christ  in  the  minutiae  of  microscopic 
searching  of  the  word.  Taking  this  view  of  v.  39,  there  is  no  difficulty  in 
seeing  the  connection  between  it  and  the  preceding  verse  and  v.  40  which 
follows  it,  though  Ryle  and  a  few  others  find  a  difliculty  in  the  passage.  The 
Jews  had  missed  the  spirit  of  the  Old  Testament  in  their  minute  search,  and 
so  missed  the  testimony  borne  to  Christ,  and  last  and  saddest  of  all,  missed 
eternal  life  by  not  believing  in  the  Christ.  The  meaning  of  the  verse  is,  You 
search  the  Scriptures,  for  you  fancy  that  by  the  mere  study  of  them  you  secure 
eternal  life;  yet  they  testify  of  me,  while  you  reject  me.  The  conclusion  is, 
You  have  not  eternal  life  which  you  think  you  have,  for  that  life  comes  only 
to  those  who  believe  on  me,  the  Christ. 

41.    I  receiYC  not  glory  from  men]    Some  read  "  my  glory."    See 


Common  Version.  I  Revised  Version. 

38  And  ye  have  not  his  word  abiding  in  38  nor  seen  his  form.  And  ye  have  not  his 
you:  for  whom  he  hath  sent,  him  ye  believe  word  abiding  in  you:  for  whom  he  sent, 
not.  39  him  ye  believe  not.     ^  Ye  search  the  scrip- 

39  ^Search  the  Scriptures:  for  in  them  ye  tnres,  because  ye  think  that  in  them  ye 
think  ye  have  eternal  life  :  and  they  are  they  have  eternal  life  ;  and  these  are  they  which 
which  testify  of  me.  40  bear  witness  of  me  ;  and  ye  will  not  come 

40  And  ye  will  not  come  to  me,  that  ye  41  to  me,  that  ye  may  have  life.  I  receive  not 
might  have  life. 

41  I  receive  not  honour  from  men. 

1  Or,  Search  the  scriptures 


John  5 :  42-46.]  JESUS  ANSWERS  THE  HOSTILE  JEWS.  105 

Revised  Version.  Jesus  now  comes  to  tlie  third  and  closing  part  of  liis  dis- 
course. He  arraigns  the  unbelief  of  the  Jews  and  condemns  them  for  their 
stubbornness.  His  reproof  does  not  spring  from  disappointed  aml)ition,  as 
they  may  assume.  Jesus  sought  not  for  glory  from  men.  but  did  seek  their 
salvation.  Yet  having  studied  and  known  the  Jewish  rulers,  not  merely  out- 
wardly but  thoroughly  to  tiie  very  heart,  he  knew  that  the  love  of  God  was 
not  in  them.  Their  worsiiip  was  for  self-glory  and  the  glory  of  men.  The 
"know"  Alford  refers  to  the  long  experience  of  many  generations,  but  it  is 
better  to  refer  it  to  tiiat  personal  and  inward  knowledge  which  Christ  had  of 
their  real  character.  The  disbelief  of  tiie  Jews  did  not  come  from  lack  of 
evidence,  but  lack  of  love  to  God.     Compare  Luke  11  :  42. 

43.  another  shall  come]  As  a  result  of  dwelling  in  the  letter  of  the 
Old  Testament,  the  Jews  missed  the  testimony  borne  to  Christ,  and  so  did  not 
receive  Jesus,  although  he  came  in  the  Father's  name.  Blinded  in  their 
study  and  incredulity  of  the  truth,  they  would  become  credidous  and  easily 
deceived  by  some  teacher  bold  and  false  enougii  to  come  j)retending  to  be  a 
great  one  in  and  of  himself,  and  seeking  his  own  glory.  History  tells  us  of 
no  less  than  64  false  Messiahs,  each  of  whom  succeeded  in  forming  a  party 
among  the  Jews.    Schuldt,  Judische  Merkirurdic/Jceit.     6  :  27-30. 

44.  How  can  ye  believe]  They  had  not  the  primal  principle  required 
for  faith  in  God.  What  was  true  of  them  is  true  of  us :  no  man  can  have 
the  Christ-life  who  seeks  glory  of  man  and  not  the  glory  that  comes  from 
God  alone ;  from  the  only  true  God  whom  the  Jews  professed  to  worship. 
The  self-seeking  and  self-glory  must  give  place  to  glory  of  God  before  any 
true  life  comes  into  the  soul.  There  is  no  possibility  of  true  belief  until  the 
soul  gets  out  of  that  state  of  pride  and  selfishness  and  becomes  humble. 

45.  one  that  accuseth  you,  even   Moses]    Though  Jesus  exposed 

their  unbelief,  he  was  not  their  accuser  before  the  Father.  The  law,  and 
their  great  law-giver  Moses  had  already  arraigned  them  at  the  bar  of  heaven. 
You  set  your  hope  (so  the  Greek)  on  Moses,  as  your  supposed  advocate ;  but 
he  is  your  accuser.  For  in  reality  ye  have  not  believed  Moses.  That  is,  ye 
have  missed  his  testimony  to  the  Christ,  "  for  he  wrote  of  me."  See  Dent. 
18: 15-18,  which  is  one  of  the  texts  probably  referred  to.  The  words  seem 
to  have  a  depth  of  significance,  which  is  not  yet  fully  understood,  but  which 
a  profounder  study  of  the  Mosaic  writings  may  in  some  measure  reveal  to  the 
believing  mind. 


Common  Version. 

42  But  I  know  you,  that  j-e  have  not  the  love 
of  (toi!  in  you. 

■i.i  I  am  come  in  my  Father's  name,  and  ye 
receive  me  not:  if  another  shall  come  in  his 
own  name,  him  ye  will  receive. 

44  How  can  ye  believe,  whicli  receive  hon- 
our one  of  another,  and  seek  not  the  honotir 
that  Cometh  from  f  Jod  only  ? 

45  Do  not  think  that  I  will  accuse  you  to  the 
Father:  there  is  one  that  accuseth  you,  even 
Moses,  iti  whom  ye  trust. 

46  For  had  yet)plieved  Moses,  ye  would  have 
believed  me:  for  he  wrote  of  me. 


Revised  Version. 

42  glory  from  men.     But  I  know  you,  that  ye 

43  have  not  the  love  of  God  in  yourselves.  1 
am  come  in  my  Father's  name,  and  ye  re- 
ceive me  not :  if  another  shall  come  in  his 

44  own  name,  him  ye  will  receive.  How  can 
ye  believe,  who  receive  glory  one  of  an- 
other, and  the  glory  that  vomelh  from  '  the 

45  only  God  ye  seek  not  ?  Think  not  that  I 
will  accuse  you  to  the  Father  :  there  is  one 
that  accuseth  you,  even  Moses,  on  whom  ye 

4G  have  set  yfiur  hope.  For  if  ye  believed 
Moses,  ye  would  believe  me  ;  for  ho  wrote 


^  Some  ancient  autborities  read  the  only  one. 


106 


COMMENTARY  ON  THE  GOSPEL  OF  JOHN, 


[John  5 :  47. 


47.  how  shall  ye  believe  my  words  ?]  Moses  the  law-giver  in 
the  law  wrote  of  the  power  of  sin,  and  the  need  of  a  Saviour.  But  the  Jews 
did  not  believe  in  the  terrible  picture  of  sin  drawn  by  the  law.  They  had 
little  or  no  sense  of  sin,  because  of  this  unbelief  or  misapprehension  of  the 
writings  of  Moses.  Some  specific  writings  of  Moses  are  plainly  intended  by 
this  term,  and  not  merely  the  general  spirit  of  his  prophecy  and  work.  As 
they  had  no  sense  of  sin,  how  could  they  feel  the  need  of  a  Saviour  or  believe 
his  word?  The  awful  question  needs  no  answer;  it  is  itself  the  most  im- 
pressive assertion  of  the  depth  of  the  abyss  of  their  unbelief. 

Suggestive  Applications. — 1.  Imitate  Jesus  in  doing  the  will  of  the 
Father.     2.  The  Father  loves  and  honors  those  who  love  and  honor  his  Son. 

3.  Jesus  now  an  offered  Saviour  will  be  our  final  Judge.  4.  Believing  on 
the  Father,  who  sent  his  Son,  gives  everlasting  life  to  the  soul,  v.  24. 
5.  Jesus  Christ  has  power  to  call  the  dead,  both  good  and  evil,  from  their 
graves.  6.  He  will  judge  the  evil,  and  his  judgment  will  be  just.  7.  The 
Father  beareth  witness  to  the  character  of  Jesus ;  so  do  his  works  and  his 
disciples,  that  men  may  be  saved,  v.  34.  8.  If  we  have  the  word  of  God  in 
our  hearts  we  will  believe  Christ,  v.  38.  9.  The  Old  Testament  tells  of 
Christ :  eternal  life  is  in  Scripture  only  as  Christ  is  found  there,  of  whom 
Scripture  tells  us.  10.  If  we  reject  the  writings  of  Moses  we  will  not  be 
likely  to  believe  Christ. 

Jesus,  the  Life,  the  True  Bread  from  Heaven. 
feeding  the  five  thousand.     6  :  1-14. 
Galilee  :  Sea  of  Galilee  or  Tiberias.    Spring,  a.  d.  29. 

Analysis  :  Jesus  is  life  :  1.  He  feeds  five  thousand  ;  withdraws  to  the 
mountain  to  escape  being  made  King :  2.  Walks  on  the  sea :  3.  Is  sought 
by  the  people,  and  declares  himself  to  be  the   true  bread   from   heaven : 

4.  Tells  the  Jews  that  he  is  the  bread  of  life :  5.  Many  disciples  are  offended 
at  his  teachings  :     6.  Peter  confesses  Jesus  as  the  Holy  One  of  God. 

This  miracle  only  is  narrated  in  all  the  four  Gospels.  Compare  Matt. 
14:13-21 ;  Mark  6  :  30-44;  Luke  9  :  10-17.  That  this  miracle  and  its  re- 
lated teachings  in  theGalilaean  ministry  should  be  interjected  in  John's  record 
of  Christ's  Judsean  ministry  has  long  perplexed  Biblical  scholars.  John 
clearly  and  no  doubt  intentionally  omits  to  notice  many  events  which  oc- 
curred after  the  conclusion  of  the  defence  at  Jerusalem.  Several  months,  if 
not  nearly  a  year  of  our  Lord's  life,  are  passed  over  in  John's  record.  The 
miracle  which  led  to  the  discourse  at  Capernaum,  upon  one  of  the  great 
themes  of  John's  Gospel, — eternal  life,  and  how  to  get  it,  appears  to  have 
come  into  mind  and  thence  into  the  narrative  by  a  natural  law  of  association 
of  ideas.  The  discourse  at  Jerusalem  closed  with  the  thought  of  eternal  life 
and  its  contrasts.  The  same  theme  is  continued  in  chapter  6  before  us : 
taking  here  the  concrete  form  of  bread  of  life.     The  connection  between  the 


Common  Version. 

47  But  if  ye  believe  not  his  writings,  how 
shall  ye  believe  my  words? 


Revised  Version, 

47  of  me.     But  if  ye  believe  not  his  writings, 
how  shall  ye  believe  my  words. 


Joa.N  6 :  l-C] 


FEEDING   THE  FIVE  THOUSAND. 


107 


two  chapters  in  this  view  is  not  ohscure.  It  is  the  natural  sequence  of 
tliought,  rather  than  the  close  iustoric  sequence  in  which  the  events  may  have 
taken  place.  The  three  earlier  Gospels,  probably  known  to  John,  fully  nar- 
rate the  events  of  the  period  in  which  this  miracle  of  the  Five  Thousand  oc- 
curred, and  only  so  nuich  of  tiie  history  as  would  illustrate  the  theme  and 
bring  out  clearly  the  thought  of  this  writer  is  presented  by  him.  Some  see  in 
the  Jerusalem  discourse,  Jesus  as  the  source  of  life,  and  in  this,  Jesus  as  the 
supj)ort  of  life. 

1.  After  these  things]  These  words  mark  an  abrupt  transition  in  the 
narrative.  The  events  now  narrated  took  place  after  those  given  in  the 
previous  chapter,  but  how  long  a  break  lies  between  is  not  stated.  The 
mark  of  time  is  quite  indefinite.  For  a  recital  of  the  events  leading  to  this 
journey  across  the  lake,  see  Matt.  14  :  1-21  ;  Luke  9  :  7-10 ;  Mark  G  :  14-16. 

sea  of  Tiberias]  This  is  a  name  given  to  the  lake  of  Galilee  by  classical 
writers.  It  occurs  only  twice  in  this  Gospel,  and  not  elsewhere  in  the  New 
Testament.  The  name  here  given  incidentally  shows  that  John  did  not  base 
his  narrative  upon  that  of  the  other  Gospels,  nor  upon  any  account  comnion 
to  the  earlier  three.  The  lake  is  here  named  from  the  splendid  capital  which 
Herod  built  for  himself. 

2.  followed  him]  They  were  not  for  the  most  part,  spiritual  or  true 
followers  of  Christ.  They  were  attracted  by  his  miracles;  were  lovers  of  the 
wonderful  and  the  marvellous,  rather  than  lovers  of  Christ.  But  the  Greek  word 
implies  that  a  multitude  usually  followed  him  at  this  period  of  his  ministry. 
So  he  went  into  "  the  mountain,"  and  there  was  sitting  with  his  disciples, 
doubtless  busy  teaching  them  and  the  crowd  as  illustrated  in  Matt.  5  to  7. 

4.  passover,  the  feast  of  the  Jews]    Westcott  conjectures  that  the 

passover  is  mentioned  "  to  give  a  clue  to  the  understanding  of  the  spiritual 
lessons  of  the  miracle."  But  in  fact  it  is  a  note  of  the  time,  for  the  feeding 
of  the  five  thousand  took  place  at  the  time  of  the  passover.  On  the  place  of 
this  miracle,  see  notes  under  v.  23. 

5.  Whence  .  .  bny  bread]  Jesus  seeing  that  a  great  multitude  cometh, 
healed  them  that  had  need  of  healing,  Luke  9:11,  and  taught  them  many 
things  out  of  compassion  for  them,  Mark  6  :  37-38,  until  the  day  wore  away 
unto  evening,  Luke  9:12;  Matt.  14 :  15 ;  then  Jesus  asked  this  question  of 


Common  Version. 

CHAP.  VI.— After  these  things  Jesus  went 
over  the  sea  of  Galilee,  which  is  the  sea  of 
Tiberias. 

2  And  a  great  nmltitudc  fullowed  him,  be- 
cause they  saw  liis  miracles  which  he  did  on 
them  that  were  lii-eascd. 

:i  And  Jesus  went  up  into  a  mountain,  and 
there  lie  sat  with  his  diseiph's. 

4  And  the  passover,  a  feast  of  the  Jews,  was 
nigh. 

6  «"  When  Jesus  then  liftfd  up  hin  eyes,  and 
3JIW  a  great  company  come  unto  him,  he  saith 
unto  I'hilip,  Whence  shall  we  buy  bread,  that 
these  may  eat  ? 

6  And  this  lie  said  to  prove  him  :  for  he  him- 
self knew  what  he  would  do. 

»Gr. 
8 


Revised  Version. 

6  After  these  things  Jesus  went  away  to 
the  other  side  of  the   sea  of  Galilee,  wliich 

2  is  the  sea  of  Tihcrias.  And  a  great  multi- 
tude followed  him,  hccause  they  htlK-ld  the 
signs  wliich  he  did  on  them  that  were  sick. 

.3  And  Jesus  went  uj)  into  the  mountain,  and 

4  there  he  sat  with  liis  disrijiles.  Now  the 
passover,  the  feast  of  the  Jew.s,  was  at  hand. 

5  Jesus  therefore  lifting  np  his  eyes,  and  see- 
ing that  a  great  multitude  ronieth  unto 
him,    saith  unto   Philiji,    Whence  are    we 

C  to  buy  '  bread,  that  these  may  eat?  And 
this  he   said  to  prove   him  :  for  he  him- 


/c>at^««. 


108  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  6: 7-9. 

Philip.  Why  he  asked  Philip  rather  than  some  other  disciple  is  not  clear. 
Philip  was  of  Bethsaida,  and  we  infer  from  his  name,  of  Greek  extraction,  and 
possibly  better  acquainted  with  the  region  than  the  others.  From  v.  6  it  is 
clear  that  the  question  was  intended  to  test  Philip's  character.  Had  he  faith 
in  the  Master?  Bengel  suggests  that  Philip  had  charge  of  the  provisions  and 
funds  of  the  band  of  disciples  and  hence  the  question.  But  the  latter  office 
was  certainly  filled  by  Judas  who  carried  the  bag  or  purse,  and  is  so  repre- 
sented in  John  12:6;  13 :  29.  Jesus  himself  knew  how  the  people  would 
be  fed.  There  was  no  lack  of  knowledge  nor  of  resources  on  his  part.  The 
question  was  not  an  appeal  to  a  disciple  for  advice,  or  help  in  an  apparent 
emergency.  The  Master  would  open  to  Philip  himself  a  clearer  knowledge  of 
his  spiritual  state. 

7.  Philip  answered]  The  answer  was  not  one  indicating  a  spiritual 
frame  of  mind,  but  a  cold  calculation  of  the  difficulty  from  a  worldly  view. 
The  power  which  the  Lord  had  shown  on  similar  instances  had  taught  no 
lasting  lesson  of  faith  in  the  heart  of  Philip.  It  would  require  more  than  200 
denarii,  over  $30  worth  of  bread,  to  feed  the  multitude,  and  give  each  one 
not  a  meal,  but  even  a  little.  This  would  be  a  large  sum  for  the  disciples  to 
furnish.  And  as  Philip  says  it  was  "not  sufficient,"  the  inference  is  that  the 
sum  he  named  was  the  full  amount  they  had  on  hand,  or  he  would  have  named 
a  larger  sum  that  would  have  been  sufficient  to  purchase  a  fair  supply  for  the 
company.  Moreover  the  disciples,  unwilling  to  sacrifice  their  entire  funds, 
urged  Jesus  to  send  the  multitude  away,  to  buy  food  for  themselves.  See 
Matt.  14  :  15  ;  Mark  6  :  30,  36  ;  Luke  9:12.  But  Jesus  answered  "  Give  ye 
them  to  eat,"  a  fact  which  each  of  the  synoptics  carefully  records.  To  escape 
this  heavy  expense,  they  ask  another  question.  The  conversation  is  more 
fully  given  in  Mark  6  :  37,  38. 

9,  There  is  a  lad  here]  Andrew,  a  friend  of  Philip,  now  comes  forward 
to  aid  in  removing  the  perplexity.  The  lad  (Greek  "  a  child  ")  who  had  five 
barley  loaves  and  two  fishes,  appears  to  have  been  one  attached  to  the  dis- 
ciples or  to  some  of  their  personal  friends.  See  the  question  in  Mark 
6 :  38.  It  may  have  begun  to  dawn  upon  the  mind  of  Andrew  that  the  Mas- 
ter was  ready  to  work  some  fresh  miracle,  and  he  thus  took  the  lead  in  giving 
the  information.  The  fishes  were  called  bipdpia^  meaning  "  savory."  They 
were  small  fishes  of  the  lake,  which  were  dried  and  salted  as  sardines  are 
with  us.  The  same  word  is  used  in  John  21  :  9,  10,  13  to  designate  the  fishes 
laid  upon  the  fire  to  broil.  Yet  Andrew's  faith  did  not  rise  above  the  com- 
mon measure  :  "  What  are  these  among  so  many?"  Jesus  makes  no  answer 
to  this.     His  next  word  is  a  command. 


Common  Version. 

7  Philip  answered  him,  Two  hundred  pen- 
nyworth of  bread  is  not  sufficient  for  them, 
that  every  one  of  them  may  take  a  little. 

8  One  of  his  disciples,  Andrew,  Simi»n  Pe- 
ter's brother,  saith  unto  him 


Revised  Version. 

self  knew  what  he  would  do.  Philip  an- 
swered him.  Two  hundred ^  shillings'  worth 
of  '-  bread  is  not  sufficient  for  them,  that 
every  one  may  take  a  little.  One  of  his 
disciples,  Andrew,  Simon   Peter's  brother, 


9  There  is  a  lad  here,  which  h.ith  five  barley  j    9  saith  unto  him,  There  is  a  lad   here,  who 
loaves,  and  two  small  fishes:  but   what  are  hath  five  barley  loaves,  and  two  fishes:  but 

they  among  so  many  ?  I 

1  Gr.  loaves.        2  gee  marginal  note  on  Matt,  xviii.  28. 


John  6 :  10-13.]  FEEDING  THE  FIVE  THOUSAND.  jqo 

10.  Make  the  people  sit  down]  or,  "  recline "  upon  the  grass;  for 
tliere  was  much  grass  in  the  place.  These  graphic  touches  tell  us  more  than 
at  lirst  appears.  The  Greek  word  for  "  people "  is  general,  and  included 
women  and  children.  All  were  to  partake  of  the  meal.  It  was  to  be  a  pass- 
over  feast  in  the  wilderness.  The  "  much  gra.ss  "  indicates  that  it  was  spring, 
the  passover  season,  as  stated  in  v.  4.  Mark  says  the  grass  was  "  green.'' 
Mark  6:39.  Later  in  the  summer  the  grass  would  not  be  green,  but  dried 
up  and  scarce  for  lack  of  rain.  The  next  clause  shows  that  the  "people" 
were  not  all  seated  together.  The  Greek  word  there  for  "men,"  is  not  the 
same  as  in  the  first  clause,  but  is  one  which  is  commonly  used  and  applied  to 
men  to  distinguish  them  from  women.  The  adult  males  were  placed  in 
groups  by  themselves,  to  the  number  of  about  5000  :  the  women  and  children 
were  by  themselves  also,  since  it  was  not  customary  for  men  and  women  to 
eat  together.  This  shows  why  the  "  women  and  children  "  were  not  counted  : 
"they  that  did  eat  were  about  five  thousand  men,  besides  women  and  chil- 
dren."    Matt.  14 :  11,  Revised  Version. 

11.  also  of  the  nshes  as  much  as  they  would]  The  natural  infer- 
ence from  this  language  is,  that  not  all  the  "  two  fishes  "was  required  to 
satisfy  the  multitude,  a  correct  inference  as  we  know  from  Mark  6  :  43.  An- 
other inference  follows  from  this  fact:  the  miracle  of  increa.se  probably 
took  place  after  the  breaking  of  the  bread  and  fishes,  and  just  before  the 
distribution  to  the  people.  In  any  case,  it  was  the  creative  act  of  Christ,  that 
same  creative  power  which  is  described  with  such  simplicitv  and  sublimity 
of  language  in  John  1  : 3,  10.  The  words  "  to  the  disciples,  and  the  dis- 
ciple.s,"  after  "distributed  "  in  this  ver.se,  are  not  found  in  manv  ancient  man- 
uscripts of  this  Gospel,  and  are  omitted  in  the  Revised  Version'  The  thought 
is  in  the  synoptic  Gospels,  especially  Matt.  14  :  19,  where  .similar  words  are  cer- 
tainly genuine.  On  the  point  when  the  miracle  occurred  Bi.«*hop  Hall  says: 
"Jesus  could  as  well  have  multiplied  the  loaves  whole;  whv  would  he  ratl'ier 
do  it  in  the  breaking  ?  Was  it  not  to  teach  us  that  in  the  'd{stributio7i  of  our 
goods  we  should  expect  his  blessing,  and  not  in  their  entirene.ss  and  reser- 
vation ?  " 

12.     Gather  up  the  fragments]     or,  "broken  pieces,"  that  nothing  be 
lost.     There  are  infinite  bounty  and  fulness  in  all  God's  gifts;  the  lo'aves 


Common  Vkr.-jion. 
10  And  Jesus  said,  Make  tlic  men  sit  down. 


Revised  Version. 
10  wliat  are  tliese  among  so  many  ?    Jesus 


!s..w  there  was  iinid.  grass  ii.  the  i-lace.     Sol        said,  Make  the  people  sit  d..wn.    Now  there 
the  men  sat  down,  in   numher  ahout  five  thou-  was  much  grass  in  ihe  place.     So  the  men 

^11  ■  K    A   1  .     ,    .,     ,  ,  ^"*  down,  in  number  about  five  thousand. 

11  And  Jesus  took  the  loave.i;  and  when  he 
had  given  thanks,  he  distributed  to  the  dis- 
ciples, and  the  disciples  to  them  that  were 
set  down  ;  and  likewise  of  the  fishes  as  much 
as  they  would. 

12  When  they  were  filled,  he  said  unto  his 
disciples,  Gather  up  the  fragnients  that  remain, 
that  nothing  be  lost. 

13  Therefore  they  gathered  tlfm  together, 
and  filled  twelve  ba.skets  with  the  frapnif-nt.s 
of  tlie  five  barley  loaves,  which  lemaiiu-d  over 
and  above  unto  them  that  had  eaten. 


11  Je.sus  therefore  took  the  loaves;  and  having 
given  thanks,  he  distributed  to  tliem  that 
Mere  set  down;  likewise  al.so  of  the  fishes 

12  as  much  as  they  would.  And  when  they 
were  filled,  he  ."saith  unto  his  disciples, 
(iatlier  up  the  broken  pieces  which  remain 

13  over,  that  nothing  be  lost.  So  they  gathered 
them  up,  and  filled  twelve  ba.s"kets  with 
broken  pieces  from  the  five  barley  loaves, 
whi(h  ren.aiiied  over  untw  them   tliat    had 


110 


COMMENTARY  ON  THE  GOSPEL  OF  JOHN. 


[John  6 :  14-18. 


were  few  and  small,  but  the  creative  power  of  Jesus  multiplied  them  until 
there  was  enough  to  fill  the  thousands  who  were  hungry  and  famishing.  So 
with  the  Lord  is  "  plenteous  redemption,"  but  he  would  have  nothing  wasted. 
The  broken  pieces  that  remained  over  were  to  be  carefully  gathered.  It  is 
certainly  significant  that  there  were  twelve  baskets  and  twelve  apostles,  as 
though  each  apostle  had  a  basket  full  of  broken  pieces,  mementos  of  this  re- 
markable miracle.  Bread  and  fish  fragments  were  left,  as  we  learn  from 
Mark  6  :  43.  Notice  that  John  alone  tells  us  that  the  bread  was  made  from 
"  barley,"  vs.  9,  13,  the  grain  commonly  used  by  the  poor. 

14.    This  is  of  a  trutli  tliat  [the]  prophet]    John  alone  tells  us  of 

the  immediate  efiect  of  this  miracle  upon  the  people.  It  was  a  proof  to  them 
that  Jesus  was  "  the  prophet  that  cometh  into  the  world,"  meaning  "  the 
prophet  "  promised  by  Moses.  Deut.  18  :  15.  They  would  look  to  him  as  a 
national  leader,  and  temporal  deliverer  from  the  Roman  yoke;  a  work  the 
Jewish  people  popularly  assigned  to  the  Messiah. 

Suggestive  Applications. — 1.  Crowds  may  patronize  the  Church  and 
Christianity  for  the  temporal  gain  incidentally  afforded.  2.  Yet  no  one  is 
likely  to  lose  by  attendance  upon  Christ's  teachings.  3.  Jesus  tests  the  faith 
of  his  followers  by  his  acts  of  providence.  4.  He  also  proves  their  love,  and 
liberality  towards  the  needy.  5.  Jesus  has  power  to  create  food  for  the  body, 
and  provide  life  and  strength  for  the  soul.  6.  His  gifts  always  overflow  from 
their  bountifulness.  7.  Yet  he  will  not  have  his  people  extravagant,  but 
teaches  them  economy  in  the  use  of  God's  bounty.  8.  In  times  of  plenty 
whether  of  food  or  grace,  we  are  to  save  up  a  store  for  times  of  need.  9.  The 
miracles  of  Jesus  attest  his  true  character  as  the  Messiah. 


Jesus  Walking  on  the  Sea.     6  :  15-21. 

15.  to  make  him  king]  Matthew  and  Mark  mention  this  withdrawal 
of  Jesus  to  the  mountain,  but  do  not  give  the  cause,  that  John  here  supplies. 
The  miracle  of  feeding  the  five  thousand  stirred  the  multitude  with  so  great 
zeal,  that  they  were  intending  to  come  to  take  him  by  force  and  make  him 
king.  It  was  not  the  time  for  this ;  his  kingly  entry  came  later.  To  avoid 
this  act  of  frenzy  on  the  part  of  the  multitude,  Jesus  quietly  sent  his  disciples 
and  the  people  away,  and  withdrew  into  the  mountain. 

n.    were  going  over  the  sea  unto  Capernaum]    So  the  Revised 


Common  Version. 

14  Then  those  men,  when  they  had  seen  the 
miracle  that  Jesus  did,  said.  This  is  of  a  truth 
that  Prophet  that  should  come  into  the  world. 

15  ^  When  Jesus  therefore  perceived  that 
they  would  come  and  take  him  by  force,  to 
make  him  a  king,  he  departed  again  into  a 
mountain  himself  alone. 

16  And  when  even  was  now  come,  his  dis- 
ciples went  do^vn  unto  the  sea, 

17  And  entered  into  a  ship,  and  went  over 
the  sea  towards  Capernaum.  And  it  was  now 
dark,  and  Jesus  was  not  come  to  them. 

18  And  the  sea  arose  by  reason  of  a  great 
wind  that  blew. 


Revised  Version. 

14  eaten.  When  therefore  the  people  saw  the 
1  sign  which  he  did,  they  said.  This  is  of  a 
truth  the  prophet  that  cometh  into  the 
world. 

15  Jesus  therefore  perceiving  that  they  were 
ab"ut  to  come  and  take  him  by  force,  to 
make  him  king,  withdrew  again  into  the 
mountain  himself  alone. 

16  And   when   evening  came,   his  disciples 

17  went  down  unto  the  sea  ;  ai.d  they  entered 
into  a  boat,  and  were  going  over  the  sea 
unto  Capernaum.     And  it  was  now  dark, 

18  and  Jesus  had  not  yet  come  to  them.  And 
the  sea  was  rising  by  reason  of  a  great  wind 


1  Some  ancient  authorities  read  signs. 


John  5: 19-21.]  JESUS  WALKING  ON  THE  SEA.  HI 


Version.  This  journey  of  the  disciples  in  the  ship,  or  boat,  either  a  row 
boat  or  small  sail  boat,  began  late  in  the  day.  They  appear  to  have  ex- 
pected Jesus  to  join  them  about  dark,  but  he  did  not  come.  They  went  on 
rowing  over  the  sea  ;  a  great  storm,  a  sudden  s(]uall  came  on  (such  as  are  still 
common  on  the  lake),  when  they  were  in  the  midst  of  the  sea,  about  20  or  30 
stadia  or  furlongs,  that  is,  about  3]  miles  from  the  starting-place.  They  were 
tossed  about  and  kept  back  by  contrary  winds.  See  Matt.  14  :  24  ;  Mark 
6 :  47,  48. 

19.  they  see  Jesus  walking  on  tlie  sea]    "  Walking  on  the  sea"  not 

in  the  sense  of  walking  along  the  shore,  but  walking  upon  the  water.  The 
added  fiict,  of  the  attempt  of  Peter  to  walk  on  the  water,  given  in  Matthew 
14  :  29-31,  is  decisive,  and  proves  that  the  evangelists  describe  a  miraculous 
walking  on  the  water,  when  the  high  wind  made  the  sea  boisterous.  The 
darkness,  the  storm,  the  high  waves,  the  danger  of  the  boat  being  swamped 
by  the  billows,  the  nervous  and  wearied  condition  of  the  disciples,  and  the 
strange  spectral  appearance  of  the  figure  of  a  man  moving  over  the  water  in 
the  darkness,  combined  to  start  the  fears  of  the  imperilled  disciples.  They 
did  not  know  that  it  was  Jesus,  and  were  terrified. 

20.  It  Is  I :  be  not  afraid]  The  tones  of  Jesus'  voice  the  disciples 
could  recognize,  even  in  their  fright,  though  they  could  not  recognize  his  face 
or  form  in  the  darkness.  It  was  not  an  apparition  or  spectre,  but  their  Mas- 
ter and  Lord  whose  voice  they  heard,  and  whose  form  they  saw  coming  over 
the  billows,  through  the  storm,  to  help  and  guide  them.  In  this  considerate 
and  gentle  way  he  deals  with  terrified  souls. 

21.  they  willingly  reeeived  him]  or,  "They  were  willing  therefore 
to  receive  him  into  the  boat:  and  straightway  the  boat  was  at  the  land 
whither  'they  went,"  Revised  Version.  Jesus  came  to  them  when  they 
needed  him,  yet  were  not  expecting  him.  At  first  they  knew  him  not,  and 
were  alarmed,  not  wishing  him  to  come  into  the  boat.  As  soon  as  they  knew 
him,  they  welcomed  him,  received  him,  and  the  wind  ceased,  as  Matthew 
and  Mark  state.  Some  worshipped  him  as  the  Son  of  God ;  some  were 
amazed,  Matt.  14  :  32,  33  ;  Mark  6  :  51.  The  boat  was  soon  at  the  shore  near 
Capernaum,  *'  whither  they  were  going,"  or  the  "  land  of  Gennesaret "  as  Mat- 
thew and  Mark  say,  and  in  which  Capernaum  was  situated. 

Suggestive  Application.s — 1.  Disciples  have  trials  and  obstacles,  even 
when  obeying  Jesus.  2.  Jesus  has  power  over  the  winds  and  the  waves. 
3.  Jesus  seeks  not  honor  or  power  from  men  ;  he  avoids  being  made  king  by 
an  enthusiastic  crowd.  4.  .Jesus  comes  to  his  people  in  trouble  and  storm, 
for  their  deliverance.  5.  True  disciples  quickly  recognize  their  Lord,  though 
he  appears  in  unexpected  ways  and  times. 


C0M.M0N  Version. 

19  So  when  they  had  rowed  about  five  and 
twenty  or  thirty  furlongs,  they  see  Jesus  walk- 
ing on  the  sea,  :ind  drawing  nigh  unto  the 
ship  :  and  they  were  afraid. 


Reviskd  Version. 

19  that  blew.  When  therefore  they  had  rowed 
about  five  and  twenty  or  thirty  furlongs, 
they  behold  Jesus  walking  on  the  sea,  and 
drawing  nigh  unto  the  boat :  and  they  were 


20  But  he  saith  unto  them,  It  is  I ;  be   not    20  nfraid.     Rut  ho  saith  unto  th.-m.  It  is  I ;  be 
afraid.  I  21  not  afraid.     They  were  willing  therefore  to 

21  Then   they  willingly  received   him   into,        receive  him  intuthe  boat :  and  straightway 
the  ship  :  and  immediately  the  ship  was  at  the  the  boat  was  at  the  laud  whither  they  were 


land  whither  they  west.  i       going 


112 


COMMENTARY   ON   THE  GOSPEL  OF  JOHN, 


[John  6 :  22. 


Seeking  Bread:  Jesus  the  True  Bread.    6:22-40. 

Galilee,  at  Capernaum.    Spring,  a.  d.  29. 

Three  passover  discourses,  at  Capernaum,  followed  the  two  miracles  of  feeding 
the  five  thousand,  and  walking  on  the  water.  The  first  discourse  was  spoken 
to  those  who  were  seeking  Jesus  because  of  the  first  miracle :  the  second  dis- 
course was  in  answer  to  the  Jews  who  murmured  and  cavilled  at  his  saying, 
"  I  am  the  bread  of  life."  Tlie  third  discourse  was  also  to  answer  the  Jews 
who  were  contending  how  he  could  give  his  flesh  to  eat.  This  plain  speak- 
ing seemed  "  hard  "  to  many  disciples  ;  they  forsook  him.  Peter,  speaking 
for  the  twelve,  confesses  that  Jesus  is  the  Christ. 

22.    the  people  .  .  on  the  other  side  of  the  sea]    This  sentence  in 

vs.  22-24,  is  long  and  complicated,  if  not  obscure.     "  The  other  side  "  of  v. 

__,-.^-^3^.^ 22    means    the     side 

across  from  Caperna- 
um, while  the  same 
words  in  v.  25  mean 
the  Capernaum  side  of 
the  lake.  The  day 
after  the  miracle  of 
feeding  the  5000,  there 
was  still  a  multitude 
at  the  scene  of  the 
miracle.  Whether 

they  had  remained 
there  over  night,  or 
had  again  gathered 
there  in  the  morning 
from  some  remote 
lodging  places,  we 
know  not.  But  this 
we  know,  they  were 
part  at  least  of  the 
5000  who  had  been  miraculously  fed.  See  v.  26.  They  were  seeking  for  the 
Wonder-worker.  The  several  steps  in  their  search  are  described.  They  had 
seen  the  disciples  start  away  in  a  boat  the  night  before.  Jesus  was  not  in 
the  boat.  Now  in  the  morning,  they  found  no  other  boat  there,  and  no  boat 
had  been  there  in  the  meantime,  except  that  one  in  which  the  disciples  had 
gone  away  alone. 


TIBERIAS   AND    SEA    OF   GALILEE. 

{Prom  an  original  photograph  by  Bell.) 


Common  Version. 

22  ^  The  day  following,  when  the  people, 
which  stood  on  the  other  side  of  the  sea,  saw 
that  there  was  none  other  boat  tliere,  save  that 
one  whereinto  his  disciples  were  entered,  and 
that  Jesus  went  not  with  his  disciples  into  the 
boat,  but  that  his  disciples  were  gone  away 
alone : 


Revised  Version. 

22  On  the  morrow  the  multitnde  that  stood 
on  the  other  side  of  the  sea  saw  that  there 
was  none  other  i  boat  there,  save  one,  and 
that  Jesus  entered  not  with  his  disciples 
into  the  boat,  but  that  his  disciples  went 


1  Gr.  little  boat. 


John  6  :  23-26]        SEEKING   BREAD:  JESUS  THE  TRUE  BREAD.  113 


*23.     there  came  boats  from  Tiberias]     This  parenthetic  verse  is  quite 

confusing.  The  text,  too,  varies  in  the  older  copies.  The  Sinaitic  manuscript 
reads,  "from  Tiberias  whicli  is  near  the  place  where  they  liad  eaten  bread." 
Godet  points  to  this  reading  as  proof  of  the  "  defective  and  arbitrary  character 
of  the  Sinaitic  text.''  The  majority  of  the  best  critical  scliolars,  however,  set 
a  high  value  upon  the  fulness  and  accuracy  of  the  Sinaitic  text.  The  common 
Greek  text  {Texlus  Receptus)  is  ambiguous  at  least,  and  may  mean  that  little 
boats  came  from  Tiberias,  that  is,  from  near  unto  the  place  where  they  ate 
the  bread.  The  Revised  Version  has  fairly  presented  it  by  a  similar  am- 
biguity in  the  English,  for  the  phrase  may  mean  that  the  boats  came  from 
Tiberias  "  unto  the  place,"  etc. ;  or  that  Tiberias  was  nigh  unto  the  place 
where  they  ate  the  bread.  Those  who  place  the  scene  of  the  nuracle  upon 
the  north-east  side  of  the  lake,  understand  that  the  boats  came  from  Tiberias 
to  the  side  of  the  lake  near  to  the  place  of  the  miracle.  The  people  not 
having  found  Jesus  near  that  place,  now  embarked  in  the  boats  that  had 
come  from  Tiberias,  and  went  over  to  Capernaum  looking  for  him,  and  found 
him  there.  If  the  place  of  the  miracle  was  near  Tiberias  as  the  Sinaitic  text 
reads,  then  the  meaning  might  be  that  other  little  boats  came  from  Tiberias 
to  the  place  of  the  miracle,  which  place  was  according  to  this  reading  near 
Tiberias,  and  thus  boats  were  found  for  the  people  to  cross  the  lake  to  find 
Jesus  at  Capernaum.  The  reading  in  the  synoptic  Gospels,  and  the  common 
textual  reading  here  at  present,  make  the  weight  of  evidence  favor  the  former 
meaning,  that  the  boats  came  from  Tiberias  to  a  place  near  the  scene  of  the 
miracle,  and  that  the  place  was  in  the  region  of  Bethsaida.  vSee  my  com- 
mentary on  Luke  9  :  10,  11. 

25.  Other  side  .  .  Rabbi,  when  earnest  thou]     The  "other  side" 

here  means  the  Capernaum  side.  They  wonder  how  Jesus  came  over.  They 
ask  him  when?  Perhaps  they  have  a  thought  that  his  coming  may  have 
been  in  some  miraculous  manner,  or,  as  Westcott  suggests,  "  We  sought  thee 
long  and  anxiously  on  the  other  side ;  could  it  be  that  even  then  thou  hadst 
left  us?"  The  former  seems  the  more  natural.  It  was  a  mystery  to  them 
haw  Jesus  came  over,  as  well  as  when  he  could  have  escaped  their  watch.  So 
Bengel  and  Meyer  rightly  understand  it. 

26.  Ye  seek  me  .  .  because  ye  did  eat]    or,  "  because  ye  ate."   In 


Common  Version. 


23  Ilowbeit  there  came  other  boats  from 
Tiberias  nigh  unto  tlie  place  where  tliey  did 
eat  l)read,  after  that  the  Lord  had  given 
thanks : 

24  When  the  people  therefore  saw  that  Jesus 
was  not  there,  nnither  his  disciitlea,  they  also 
took  chipping,  and  came  to  Capernaum,  seeking 
for  .Jesus. 

2o  And  when  they  found  him  on  the  other 
side  of  the  sea,  they  said  unto  him,  Rabbi, 
when  camest  thou  hither? 

2fi  .Jesus  answered  them  and  said,  Verily, 
verily,  I  say  unto  you.  Ye  seek  me,  not  becjiuse 
ye  saw  the  miracles,  but  because  ye  did  eat  of 
the  loaves,  and  were  filled. 

1  Gr.  liUh  boats 


Revised  Version. 

23  away  alone  (howbeit  there  came  l  boats 
from  Til)eri<is  nigh  unto  the  place  where 
they    ate    the    bread    after  the    Lord  had 

24  given  thanks) :  when  the  multitude  there- 
fore saw  that  Jesus  was  not  there,  neither 
his  disciples,  tliey  themselves  got  into  the 
1  boats,  and   came   to   Capernatim,  seekitig 

25  Jesus.  And  when  tliey  found  him  on  the 
other  side  of  the  sea,  they  said  unto   him, 

20  Rabbi,  when  camest  thou  hither?  Jesus 
answered  them  and  said,  Verily,  verily,  I 
say  unto  you,  Ye  seek  me,  nt>t  because  ye 
saw  signs,  but  because  ye  ate  of  the  loaves, 


J14  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  6:27-31. 

tlieir  seeking  they  were  prompted  by  selfishness  and  curiosity,  not  by  love  for 
Jesus.  They  may  not  have  been  fairly  aware  of  the  motives  that  urged 
them.  It  was  right  to  expose  their  true  reason,  and  force  them  to  see  how 
low  their  motives  were.  They  had  been  fed  once  ;  they  would  like  to  be  fed 
ao-ain  in  a  similar  way.  The  miracle  was  intended  to  press  upon  them  the 
value  of  the  true  bread  from  heaven,  and  that  One  who  could  thus  miracu- 
lously feed  them  in  the  wilderness  was  the  Messiah. 

27.  Labour  [work]  ...  for  the  meat  .  .  which  the  Son  of  man 

shall  give]  Jesus  does  not  answer  their  question.  He  exposes  their  low 
desires  and  views  of  life,  and  teaches  them  higher  and  better  views.  The 
great  struggle  of  man  here  should  not  be  for  the  food  which  perishes,  but  for 
that  which  endureth  unto  eternal  life.  The  Son  of  man  can  give  this  food 
to  you,  for  the  Father  has  impressed  the  seal  or  stamp  of  divinity  upon  him. 

28.  What  must  we  do]  Some  moral  work  is  required.  The  people 
feel  the  force  of  this,  but  are  uncertain  of  its  nature.  So  they  ask,  what  are 
the  works  God  requires  of  us?  We  want  eternal  life.  We  are  willing  to  do 
what  God  wants  us  to  do,  but  we  cannot  understand  what  you  mean.  Their 
idea  is  works :  they  do  not  grasp  the  thought  of  food  for  the  soul. 

29.  the  work  of  God  .  .  belieye]  There  are  not  many  works,  or 
rather  they  all  center  in  this  one  thing,  "  believe,"  believe  on  him  whom  God 
hath  sent.  Jesus  answered  them  along  the  line  of  their  thought,  so  that  they 
might  more  easily  understand  him.  Strictly  speaking,  believing  is  not  work- 
ing. See  Rom.  4  :  5.  Yet  it  underlies  every  true  work  for  God.  Without 
faith  it  is  impossible  to  please  God  in  any  work.  Mark  the  phrase  "  believe 
on  him."  "  Believing  "  alone,  will  liot  save.  The  demons  believe  Christ, 
and  tremble,  but  do  not  believe  on  Christ.  So  we  believe  John,  but  do  not 
believe  on  him.  The  saints  believe  Christ  and  believe  on  him  also.  The 
latter  saves  them. 

30.  What  sign]  The  day  before,  just  after  they  had  witnessed  the 
feeding  of  the  5000,  they  were  ready  to  proclaim  him  king  by  force.  He  was 
unwilling.  Yet  he  now  claimed  to  be  the  Messiah,  or  the  One  whom  they 
should  believe  on  as  sent  from  God.  Their  minds  at  once  compared  the 
miracle  of  the  feeding  of  the  5000  with  the  prolonged  miracle  of  manna  in 


Common  Version, 
27  Labour  not  for  the  meat   which   perish- 


Revised  Version. 
27  and   were  filled.     Work  not  for  the  meat 


eth,  but  for  that  meat  which   endureth    unto  which   perisheth.  but   for  the   meat  which 


everlastinc?  life,  wliich  the  Sun  of  man  shall 
give  unto  you  :  for  him  hath  God  the  Father 
sealed 

28  Then  said  they  unto  him,  What  shall  we 


abideth  unto  eternal  life,  which  the  Son  of 
man  shall  give  unto  you :  for  him  the  Fa- 
28  ther,    even  God,   hath    sealed.     They  said 
therefore  unto  him,  What  must  we  do,  that 


do  that  we  might  work  the  works  of  God  ?  29  we   may  work  the  works   of  God  ?     Jesus 

2ft  Jesus  answered  and  said  unto  them,  This  j        answered  and   said  unto  them.  This  is  the 

is  the  work  of  God,  that  ye  believe  on   him  |        work  of  God,  that  ye  believe  on  him  whom 

whom  he  hath  sent.  !  30  l  he  hath  sent.     They  said  therefore  unto 


AO  Tliey  said  therefore  unto  him.  What  sign 
she  west  thou  then,  that  we  may  see,  and  be- 
lieve thee  ?  what  dost  thou  work  ? 

'M  Our  fathers  did  eat  manna  in  the  desert; 
as  it  is  written,  He  gave  them  bread  from 
heaven  to  eat. 


him,  What  then  doest  thou  for  a  sign,  that 
we  may  see,  and  believe  thee  ?  what  work- 
31  est  thou  ?     Our  fathers  ate  the  manna  in 
the  wilderness;  as  it  is  written,  He  gave 


1  Or,  Tie  sent 


John  6 : 32-54.]  SEEKING   BREAD:  JESUS  THE  TRUE  BREAD.  US 


the  wilderness,  when  Moses  fed  a  whole  nation  for  years  with  food  miracu- 
lously given  from  heaven.  They  regard  that  as  the  greatest  miracle.  AVhat 
similar  sign  or  work  had  Jesus  to  ofl'er?  The  manna  came  from  heaven  :  so 
the  Scripture  said,  Ex.  16  :  15  ;  Num.  11  :  7-9.  They  wanted  a  sign  from 
heaven  as  sio;nificant  as  the  manna. 

32.  not  Moses  .  .  but  my  Father]  Tiie  answer  now  brings  out  the 
wide  dillerence  of  his  thought  from  theirs,  lie  does  not  mean  that  the  manna 
did  not  come  through  the  interposition  of  Moses.  But  not  from  Moses  as  the 
source,  did  that  bread  come,  even  as  the  bread  was  not  the  true  bread  from 
heaven.  But  my  Father  now  giveth  you  hard-hearted  Jews  the  true  bread 
from,  or  "out  of  heaven.  Erskine  the  great  Scotch  preacher  defended  him- 
self before  the  Kirk  of  Scotland  for  holding  that  tlie  offer  of  redemption  was 
for  all,  by  asking  them  to  tell  him  what  Christ  meant  when  he  said:  "My 
Father  giveth  you  the  true  bread  from  heaven  ;  "  he  got  no  answer. 

33.  giveth  life  unto  the  world]  "  The  bread  of  God  is  that  which  (or 
*  he  which ')  cometh  down  from  heaven."  As  the  Greek  word  for  "  bread  " 
is  masculine,  it  may  be  rendered  "  he  which  "  as  in  the  Common  Version,  or 
"  that  which  "  as  in  the  Revised  Version.  But  in  either  case,  while  the  pro- 
noun refers  directly  to  bread,  the  remote  and  real  reference  is  to  Jesus,  of 
whom  bread  is  the  figure.  This  is  clear  from  v.  35:  "1  am  the  bread  of  life." 
How  does  Christ  give  life  to  the  world  ?  The  Jews  supposed  that  the  bless- 
ings of  redemption  would  belong  to  their  nation.  All  others  in  their  estima- 
tion would  remain  dead  to  Jehovah.  Jesus  teaches  that  salvation  is  not  con- 
fined to  the  Jews.  He  also  teaches  here,  that  the  whole  world  is  under  con- 
demnation ;  under  death  from  sin.  AVere  it  not  for  the  promised  work  of 
Christ,  the  world  of  sinners  never  could  have  true  life.  The  manna  was  for 
the  Jews:  the  true  bread  "  giveth  life  unto  the  world."  This  reminds  us  of 
similar  broad  statements:  "  God  so  loved  the  world,"  John  3:16;  ""Whoso- 
ever will,  let  him  take  the  water  of  life  freely,"  Rev.  22: 17. 

34.  Lord,  evermore  give  us  this  bread]    This  request  came  from 

the  people  noticed  in  vs.  24,  28,  30.  "Whatever  may  have  been  the  selfish 
motives  they  had,  they  were  profoundly  moved  by  the  sincerity  and  truth 
of  the  Teacher,  Their  better  nature  found  expression  in  this  petition,  which 
has  no  mark  of  irony.  Though  they  did  not  fully  understand  the  spiritual 
nature  of  Christ's  declaration,  they  still  knew  enough  honestly  to  ask  for  the 
bread  he  described.  If  it  had  been  a  mere  repetition  of  the  desire  for  earthly 
bread,  see  v.  26,  the  answer  would  naturally  have  been  a  rebuke,  and  ndt  the 
clearer  teaching  which  follows.  The  multitude  were  groping  after  light, 
though  they  knew  little  about  the  light  they  sought. 


Common  Version. 


Revised  Version. 


32  Then  .Tesns  saiil  unto  tliem,  Verily,  veri-  32  them  bread  out  of  heaven  to  eat.  .Tesus 
ly,  I  pay  iiiit"!  yun,  Moses  gave  you  not  that  i  therefore  fiaid  unto  tlicni.  Verily,  verily,  I 
breatl  from  heaven  ;  Imt  my  Father  giveth  you  say  unto  yon.  It  was  imt  Closes  that  gave 

the  true  bread  from  heaven.  "        j        you  the  bread  out  nf  heaven:  but   my  Fa- 

3;i  For  the  bread  of  God  is  he  which  eometh  ther  giveth  you     the     true  bread   out  of 

down  from  heaven,  and  giveth  life  unto  the  33  heaven.  For  the  bread  of  God  i.s  that  wliich 
world.  I         cometli  down  out  of  lieaven,  and  giveth  life 

34  Then  said  they  unto  him,  Lord,  evermore  .34  unto  the  world.  They  said  therefore  unto 
give  U8  this  bread.  him.  Lord,   evermore  give  U3  this   bread. 


116  COMMENTARY   ON   THE   GOSPEL  OF   JOHN.  [John  6:35-37. 

35.  I  am  the  bread  of  life]  To  the  woman  of  Samaria,  Jesus  declared 
himself  to  be  the  Christ,  John  4  :  2o,  26.  To  the  Pharisees  he  said,  "  1  am 
the  light  of  the  world,"  and  "  I  am  the  good  shepherd,"  John  8  :  12  ;  10  :  11, 
14.  To  Martha  he  said,  "  I  am  the  resurrection  and  the  life,"  John  11 :  25, 
and  to  the  twelve,  "  I  am  the  way,  the  truth  and  the  life,"  and  "  I  am  the 
true  vine,"  John  14  :  6  ;  15 : 1.  Each  of  these  are  strong  figures  to  express 
what  Christ  is  to  the  world  and  to  the  believer. 

he  that  COmeth]  or  literally,  "  he  that  is  coming  to  me."  It  is  not  he 
that  has  reached  me,  or  found  me,  but  he  that  is  on  the  way,  "  is  coming  to 
me"  (it  is  the  present  participle  in  Greek),  shall  not  hunger.  Like  the 
father  of  the  prodigal  son,  Christ  meets  the  returning,  hungry  sinner  on  the 
way  ;  sees  him  afar  off,  and  satisfies  his  spiritual  want.  So  of  the  next  figure  : 
he  that  "  believeth  on  me  shall  never  thirst,"  he  will  have  "  a  well  of  water 
springing  up  unto  eternal  life,"  John  4  :  14.  The  Christ-bread  feeds  the  soul 
that  it  knows  not  hunger :  the  Christ-faith  is  a  perennial  spring  in  the  soul. 
These  are  two  figures  denoting  the  same  act,  that  of  resting  on  Christ  as  our 
Redeemer. 

36.  I  said  .  .  ye  .  .  believe  not]  This  is  the  spirit  of  his  charge  in 
V.  26  as  confessed  by  their  questions  in  vs.  30,  31.  You  think  you  are  com- 
ing to  me  in  the  true  way,  but  it  is  only  for  temporal,  not  spiritual  gain.  You 
are  prompted  by  a  love  for  the  loaves  and  fishes,  not  for  the  bread  of  life. 
You  have  seen  me;  you  have  eaten  of  the  loaves,  but  you  do  not  yet  believe 
on  me.  Yet  not  all  are  of  this  unbelieving  class.  Some  do  come  unto  him. 
What  will  be  their  state  ? 

37.  I  will  in  no  wise  cast  out]  This  implies  that  Jesus  has  the  au- 
thority to  cast  out.  He  might,  but  will  not,  cast  out  those  who  truly  come  to 
him.  All  (ttSv,  "  each  thing "  in  particular)  that  the  Father  giveth  me 
shall  come  to  me.  The  Greek  word  is  neuter  and  distributive,  as  in  John 
3:6;  18:2,  designating  them  as  a  mass,  yet  applying  to  each  particle  of 
the  mass.  So  Meyer  and  Bengel.  His  reason  for  not  casting  any  such  out 
is  given  in  vs.  38-40.  It  is  not  the  Father's  will  that  any  should  be  cast  out ; 
and  Jesus  came  to  do  the  will  of  the  Father.  Godet  and  others  suppose  that 
the  "all"  of  this  verse,  are  put  in  contrast  with  those  just  before  addressed. 
Yet  there  are  other  instances  in  this  Gospel  of  a  broad  general  statement 
about  a  class,  followed  by  an  exception  of  some  from  that  very  class.  A 
marked  example  is  found  in  John  1 :  11,  12.  The  language  here  is  not  un- 
like that,  and  it  is  by  no  means  clear  that  none  in  the  company  then  present 
came  truly  to  Jesus.  On  the  contrary,  the  peculiar  form  of  the  statement, 
gives  the  impression  that  some  of  those  before  him  were  truly  coming  to  Jesus. 


Common  Version. 

35  And  Jesus  said  unto  them,  I  am  the  bread 
of  life  :  he  that  cometh  to  me  shall  never  hun- 
ger; and  he  that  believeth  on  me  shall  never 
thirst. 


Revised  Version. 

35  Jesus  said  unto  them,  I  am  the  bread  of 
life  :  he  that  cometh  to  me  shall  not  hun- 
ger, and  he  that  believeth  on  me  shall  never 

36  thirst.     But  I  said  unto  you,  that  ye  have 


36  But  I  said  unto  you,  That  ye  also  have    37  seen   rne,  and   yet  believe   not.     All   that 
seen  me,  and  believe  not.  j        which   the   Father   giveth   me  shall   come 

37  All  that  the  Father  giveth  me  .shall  come  |        unto  me  ;  and  him  that  cometh  to  me  I  wiU 
to  me ;  and  him  that  cometh  to  me  I  will  in  no 
wise  cast  out. 


JOBN  6:38-40.]         JESUS,   THK    LIVING    HKKAD    KK(»M    IIKAVEN.  117 


38.  the  will  of  him  that  sent  me]  There  is  no  schism  in  the  divine 
purposes.  The  Father  ami  tlie  Son  have  one  mind  and  one  will  in  the  matter 
of  saving  men.  This  is  implied  all  through  the  discourse,  in  giving  the 
manna,  the  symbol  of  the  true  bread,  and  in  giving  the  bread,  and  in  giving 
souls  to  Jesus  as  the  fruit  of  his  redemptive  work. 

39.  I  should  lose  nothing]  The  thought  of  v.  37  is  repeated  with 
greater  fulnes.s,  and  emphasis,  and  the  added  particular  that  Jesus  would 
raise  up  all  (ttov.  "each  thing"  again),  at  the  last  day.  In  v.  27  it  was 
"  eternal  life."  In  v.  38  it  is  "  bread  of  life."  Here  it  is  salvation  from  be- 
ing lost  (not  a  fragment  even  lost)  and  because  he  "  should  raise  it  up  at  the 
last  day."  The  life  given  to  the  believer  on  Christ  is  presented  in  these 
varied  ways  that  its  richness  may  be  better  known. 

40.  This  is  the  will  of  my  Father]  Lest  the  varied  figures  in  the 
former  language  should  be  misunderstood,  Jesus  repeats  the  tliought  in  more 
emphatic  words,  using  now  the  masculine  in  place  of  the  neuter,  unmis- 
takably applying  his  declaration  to  men  rather  than  things.  Some  suggest 
that  this  was  spoken  to  the  inner  band  of  his  disciples,  but  the  suggestion  is 
not  necessary.  It  is  a  natural  conclusion  to  this  part  of  the  discourse.  He 
makes  it  clear  beyond  question  that  by  "all"  he  referred  to  "  every  one," 
and  that  every  soul  that  beholds  and  believes  on  the  Son,  should  have  eternal 
life. 

Suggestive  Applications. — 1.  Some  desire  religion  for  the  "  loaves  and 
fishes ;  "  they  support  churches,  chapels,  preachers  and  missions  because  these 
increase  the  security  and  value  of  their  property.  2.  Christ  offers  the  bread 
of  life,  but  with  it  often  the  tears  of  toil  and  suffering,  and  always  the  struggle 
with  sin  and  death.  3.  Men  ever  cry  for  bread  :  for  a  living  without  work- 
ing for  it;  fresh  dainties  and  novel  suits  of  clothes  are  daily  desired  by  the 
exquisite ;  the  need  of  a  right  heart  is  not  often  felt.  4.  Jesus  is  the  true 
bread  from  heaven  ;  who  feeds  his  soul  on  this  bread  ?  5.  Jesus  has  power 
to  cast  out  and  to  raise  to  life  now  and  forever. 

Jesus,  the  Living  Bread  from  Heaven.    6 :  41-59. 

The  discourse  of  Jesus  to  the  multitudes  who  sought  him  because  they  were 
of  the  5000  miraculously  fed,  was  interrupted  first  by  the  murmurs  of  the 
Jews,  and  again  by  their  contentions  and  disputes.  The  two  latter  portions 
of  the  discourse  continue  the  same  theme,  life,  eternal  life,  given  to  those 
who  live  in,  with,  and  upon  Christ  the  living  bread. 


Common  Veksion. 


38  For  T  ranic  down  from  hoaven,  not  to  do 
mine  own  will,  but  the  will  of  liiui  that  sent 
me. 

39  And  this  i.«  the  Father's  will  which  hath 
sent  me,  that  of  all  which  he  liath  Riven  me 
I  should  h'se  nothing,  but  should  niise  it  uj) 
again  at  the  last  day. 

40  And  this  is  the  will  of  him  that  sent  me, 
that  every  one  which  seeth  the  Son,  and  be- 
lieveth  on  him,  may  have  everlasting  life:  and 
I  will  raise  him  up  at  the  last  day. 

1  Or,  (hat  I  should  raise  him  up 


Revised  Version. 

38  in  no  wi.se  cast  out.  For  I  am  come  down 
from  heaven,  not  to  do  mine  own  will,  but 

39  the  will  of  him  tliat  sent  me.  And  this  ia 
the  will  of  him  that  sent  me,  that  of  all  that 
which  he  hath  given  me  I  shunld  lose  noth- 
ing, Imt  should  raise  it  up  at  the  last  day. 

40  For  this  is  the  will  of  my  Father,  that 
every  «no  that  beholdeth  the  Snn,  and  be- 
lieveth  on  him,  should  have  eternal  life; 
and  1 1  will  raise  him  up  at  the  last  day. 


118  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  6 :  41-44. 

41.  The  Jews  therefore  murmured]  Were  these  murmuring  Jews 
of  the  multitude  before  noticed  in  v.  24  ?  They  appear  to  have  been  in  the 
crowd,  but  only  a  small  part  of  it.  So  Meyer.  Westcott  on  the  other  hand 
says,  "  This  verse  seems  to  mark  the  presence  of  new  persons  and  a  new  scene, 
as  well  as  anew  stage  in  the  history."  Others,  as  Godet,  Hengstenburg,  De 
Wette  and  Tholuck,  think  that  the  multitude  of  vs.  22,  24  are  here  called 
"  Jews."  The  second  view  is  the  most  probable  one.  These  "  Jews  "  repre- 
sented the  ruling  class,  which  was  decidedly  hostile  to  the  Galilsean  Teacher. 
The  cause  of  their  complaint  was,  that  he  had  said,  "  I  am  the  bread  which 
came  down  out  of  heaven."  The  previous  record  does  not  show  that  Jesus 
used  precisely  these  words,  but  they  voice  the  substance  of  what  they  under- 
stood him  to  say. 

42.  the  son  of  Joseph]  They  knew  his  reputed  natural  father  and 
mother.  They  did  not  recognize  or  understand  his  miraculous  birth.  They 
probably  did  not  know  of  it.  Their  words  imply  simply  an  acquaintance 
with  the  fact  that  Joseph  was  popularly  known  as  the  father  of  Jesus,  but 
do  not  necessarily  imply  a  personal  acquaint.TUce  with  Joseph,  nor  that  he 
was  still  living.  From  the  silence  of  the  gospel  narrative  in  respect  to 
Joseph,  it  is  probable  that  he  was  dead.  As  Jesus  had  such  an  origin,  and 
has  lived  so  long  among  us,  as  one  of  ourselves,  so  they  seem  to  say,  how  can 
he  say  truly,  "  I  am  come  down  out  of  heaven  ?  " 

43.  Murmur  not]  Whether  they  objected  because  they  did  not  know  of 
the  miraculous  birth  of  Jesus,  or  knowing  of  it,  did  not  understand  it,  the 
answer  was  suitable  to  either  case.  They  assumed  to  have  superior  knowledge 
of  religious  mysteries.  Yet  they  were  not  unlike  the  unbelieving  Israelites 
under  Moses.  Some  divine  influence  is  needed  to  bring  any  soul  to 
Christ. 

44.  Xo  man  can  come  to  me,  except  the  Father  .  .  draw  him] 

This  is  the  favorite  text  in  the  discussion  on  moral  ability  and  inability,  and 
on  resistible  and  irresistible  grace.  It  is  needless  now  to  enter  into  these  old, 
able,  and  often  bitter  controversies.  The  Jews  asked  "  how ; "  Jesus  answers, 
"  Murmur  not,"  concerning  the  how.  It  is  not  truth  that  is  absurd.  The 
trouble  is  in  you,  who  are  incapable  of  understanding  it.  ''  No  man  can 
come,"  for  man  in  sin,  fallen  from  God,  cannot  recover  himself,  redeem  him- 
self. It  is  a  new  form  of  the  old  truth  "  born,  not  of  blood,  nor  of  the  will 
of  the  flesh,  nor  of  the  will  of  man,  but  of  Gdd,"  John  1 :  13;  "  God  so  loved 
the  world,"  3  :  16,  but  man  in  sin  did  not  love  God,  and  could  not  love  him 


Common  Version. 

41  The  Jews  then  murmured  at  him,  because 
he  said,  I  am  the  bread  which  came  down 
from  heaven. 

42  And  tliey  said,  Ts  not  tliis  .Tesus,  the  son 
of  Joseph,  whose  father  and  nrnther  we  know? 
how  is  it  then  that  he  saith,  I  came  down  from 
heaven  ? 

43  Jesus  therefore  answered  and  said  unto 


Revised  Version. 

41  The  Jews  therefore  murmured  concern- 
ing him,  because  he  said,  I  am   the  bread 

42  which  came  down  out  of  lieaven.  And 
they  said.  Is  not  this  Jesus,  the  son  of 
Joseph,  whose  father  and  mother  we  know? 
how  doth  he  now  say,  I  am  come  down  out 

43  of  heaven  ?     Jesus  answered  and  said  unto 

44  them.  Murmur  not  among  yourselves.     No 


them,  Mumiur  not  among  yourselves.  j        man  can  conip  to  me,  except  the  Father  that 

44  No  man  can  come  to  nie,  e.xcept  the  Fa-  sent  me  draw  him:  and  I  will  raise  him  up 

ther  which  hath  sent  me  draw  him :    and  I 
will  raise  him  up  at  the  last  day.  1 


John  6: 44].  JESUS,  THE  LIVING  BREAD  FROM   HEAVEN  *  119 


until  his  heart  was  changed.     Yet  that  man  cannot  come,  is  not  all  the  truth. 
There  is  ;i  marvellously  great  exception  which  follows. 

except  the  Father  .  .  draw  him]     How  broad  and  far-reaching  is  this 
exception  !    What  a  nndtitude  of  holy  influences,  of  providential  persuasives, 
of  repeated  calls  from   his  word,  of  daily  blessings,  mercies,  marveilous  de- 
liverances from  perils,  of  inward  movings  of  the  Holy  Spirit  are  constantly 
drawing  you  to  Christ !    If  they  are  not  always  or  ever  absolutely  irresistible, 
they  do  '*  draw  "  witii  amazing  power  from  evil,  and  toward  good  and  God. 
The  P'ather-love  sent  his  only  begotten   Son  ;    the  same  Father-love  draws 
the  soul  by  divine  grace,  providence,  and  sweetly  persuasive  calls  in  liisword, 
to  the  Son  of  God.     Historically,  some  old  divines  held  tliat  man  was  utterly 
unable  to  come    to  Christ,   without  "irresistible  grace"  from   the   Father. 
Others  as  stoutly  denied  this  view.     Augustine  held  a  moderate  view :  that 
God's  drawing  of  men  to  Christ  was  like  drawing  sheep  by  offering  food,  or 
drawing  or  alluring  a  child  by  offering  nuts.     Others  as  Kyle  object  that  this 
is  defective,  because  the  sheep  and  the  child  have  a  natural  taste  for  the 
things  offered,  while  man  has  none  for  coming  to  Christ.     But  to  that  it  is  re- 
plied, feeling  that  one  ought  to  come  is  awakened  in  man  by  the  loving  acts 
of  the  Father.     On  the  main  teaching,  there  is  after  all  substantial  agree- 
ment ;  all  evangelical  minds  find  salvation  fully  and  freely  provided.    Grace, 
general  and  special,  is  bestowed.     Arminian,  Calvinist  and  Lutheran  alike 
agree  on  the  chief  points.     For  example,  Whedon  (Methodist)  argues :  "  Men 
are  so  depraved  and  lost  that  they  have  no  power  to  attain  salvation  but  for  a 
gracious  ability  bestowed.     That  ability  consists  in  a  great  degree  of  those 
special  drawings  purchased  for  them  by  the  atonement."     He  adds,  "  draw, 
that  is,  attract  him,  shed   drawing  influences  upon  him,  and  inwardly  em- 
powering him  to  a  full  obedience;  but  not  obliging.     Nor  will  that  drawing 
avail  unless  the  man  freely  uses  his  natural  grace-given  power  to  obey,"  Com- 
mentary, Luke  and  John,  p.  288.     Alford  holds  the  kind  of  drawing  is  not 
compulsion,  not  dragging,  but  of  choice,  of  delight.    Even  Calvin  holds :  "  As 
to  the  kind  of  drawing,  it  is  not  violent,  so  as  to  compel  men  by  external 
force ;  but  still  it  is  a  powerful  influence  of  the   Holy  Spirit  wliich  makes 
men  willing,  who  formerly  were  unwilling."     Westcott   acutely  remarks  on 
"  No  man  can  come,"  "  it  is  not  anything  arbitrary,  but  is  inherent  in  the  very 
nature  of  things  ;  it  does  not  limit,  but  it  defines  the  nature  of  human  power." 
Meyer  forcibly  puts  it:  "An  inner  drawing  and  leading  to  Christ  through 
the  working  of  divine  grace.    In  the  consciousness  of  those  who  are  thus  won, 
this  represents  itself  as  a  holy  necessity,  to  which  they  have  yielded."     Thus, 
while  each  school  or  writer  has  his  peculiar  form  of  describing  the  process,  all 
agree  that  the  result  is  salvation  to  the  soul,  and  also  that  God  is  working  in 
man,  while  man  yields  to  the  divine  impulses,  in  coming  to  Christ.     The 
purpose  of  this  verse  is  not  to  narrow,  or  limit   the  oflfer  of  salvation   to 
man.     Those  addressed  were  objecting  and   cavilling  about   the  methods  of 
grace.     They  did  not  accept  it.     Not   the  offer  but  the  acceptance  of  Christ 
is  therefore  the  then)e  which  the  Lord  himself  explains  to  the  murmuring 
Jews.     Those  whom  the  Father  "  draws,"  Jesus  will  raise  up  in  the  last  day. 
Here  is  salvation  and    resurrection  com])ined.     This  does  not   annul    human 
freedom,  but  directs  in  the  way  of  safety. 


120 


C0MMEN1?ART  ON  THE  GOSPEL  OF  JOHN. 


[John  6  :  45-^0. 


45.  they  shall  all  be  taught]  Tliat  the  Father  is  and  has  been  draw- 
ing men.  is  proved  by  a  citation  from  the  book  of  the  prophets,  Isa.  54: 13, 
wliich  explains  further  how,  and  by  what  means  tlie  Father  draws.  It  is 
divine  teaching  of  the  word.  Isaiah  wrote,  "All  thy  children  shall  be 
taught  [literally  "  be  disciples"]  of  the  Lord."  And  Jeremiah  wrote  in 
even  a  more  triumphant  tone  :  "  They  shall  teach  no  more  every  man  his 
neighbour,  and  every  man  his  brother,  saying.  Know  the  Lord  ;  for  they  shall 
all  know  me,  from  the  least  of  them  unto  the  greatest  of  them,"  Jeremiah 
31 :  34.  Compare  also,  "  1  drew  them  with  the  cords  of  a  man,  with  bands  of 
love,"  Hos.  11:4,  and  "Work  out  your  own  salvation  with  fear  and  trem- 
bling :  for  it  is  God  which  worketh  in  you,"  Phil.  2  :  12,  13.  From  this  Jesus 
adds  in  explanation  of  his  declaration  in  v.  44 :  "  Every  one  that  hath  heard 
from  the  Father,  and  hath  learned,  cometh  unto  me,"  v.  45.  There  are  di- 
vine impulses  plainly  here ;  but  not  strictly  divine  compulsions.  Yet  the 
teaching  of  the  Spirit  and  the  learning  by  the  soul  may  conquer  the  will  and 
cause  it  to  yield. 

46.  he  hath  seen  the  Father]  One  may  hear  and  learn,  yet  not  see 
the  Father.  Nearly  the  same  thought  is  found  in  the  opening  of  this  Gospel  : 
"  No  man  hath  seen  God  at  any  time :  the  only  begotten  Son  .  .  he  hath  de- 
clared Aim,"  John  1  :  18.  Only  Christ  can  truly  reveal  the  Father  to  man. 
This  is  also  another  way  of  re-afl&rming  that  he  came  down  from  heaven.  It 
further  aflfirms  indirectly  his  pre-existence.  See  1 :  12.  No  man  has  had 
spiritual  power  or  nature  so  exalted  and  refined  as  to  behold  the  essential  sub- 
stance of  the  Father. 

47.  He  that  believeth  .  .  eternal  life]   He  now  returns  to  the  thought 

stated  in  v.  40.  Believing  on  Jesus  gives  eternal  life.  The  tense  is  present 
in  the  last  clause.  It  does  not  read  "  will  have  eternal  life"  as  some  future 
reward  ;  but  has  it  now.  It  is  a  present  possession  in  this  world,  as  well  as  in 
tiie  next. 

48.  I  am  the  bread  of  life]  To  connect  what  he  had  now  said  with 
the  former  part  of  his  discourse  he  repeats  the  declaration  of  vs.  32,  35.  I 
am  the  Father's  gift,  more  than  manna,  more  than  Moses  gave  ;  I  am  the  true 
bread  from  heaven.  This  bread  is  for  those  who  hunger  after  righteousness ; 
it  is  divine  food,  nourishment  for  the  soul,  and  it  is  an  inexhaustible  supply. 
Jesus  is  "that  bread  of  life,"  "out  of  heaven." 


Common  Version. 

45  It  is  written  in  the  prophets,  And  they 
shall  be  all  taught  of  God.  Every  man  there- 
fore that  hath  heard,  and  hath  learned  of  the 
Father,  cometh  unto  me. 

46  Not  that  any  man  hath  seen  the  Father, 
save  he  which  is  of  God,  he  hath  seen  the 
Father. 

47  Verily,  verily,  I  say  unto  you,  He  that 
believeth  on  me  hath  everlasting  life. 

48  I  am  that  bread  of  life. 

49  Your  fathers  did  eat  manna  in  the  wilder- 
ness, and  are  dead. 

50  This  is  the  bread  which  cometh  down 
from  heaven,  that  a  man  may  eat  thereof,  and 
not  die. 


Revised  Version. 

45  in  the  last  day.  It  is  written  in  the 
prophets.  And  they  shall  all  be  taught  of 
God.  Every  one  that  hath  heard  from  the 
Father,  and  hath  learned,  cometh  unti>  me. 

46  Not  that  any  man  hath  seen  the  Father, 
save  he  that  is  from  God,  he  hath  seen  the 

47  Father.     Verily,  verily,  I  say  unto  j'ou,  He 

48  that  believeth  hath  eternal  life.     I  am  the 

49  bread  of  life.  Your  fathers  did  eat  the 
manna  in   the  wilderness,  and  they  died. 

50  This  is  the  bread  which  cometh  down  out  of 
heaven,  that  a  man  may  eat  thereof,  and 


John  6: 51-55.]         JESUS,  THE  LIVING   BREAD  FROM   HEAVEN. 


12t 


51.  I  am  the  living  bread]  Jesus  now  turns  back  to  the  point  made 
by  the  niultitiule  in  v.  31.  Tiie  manna  your  fatliers  ate  did  not  give  true  life: 
they  died.  The  mass  of  them  died  of  unbelief,  and  fell  in  the  wilderness. 
They  died  in  a  two-fold  sense,  physically  and  spiritually.  The  emphasis  was 
no  doubt  intended  to  be  placed  upon  death  through  unbelief.  For  he  con- 
tinues in  V.  50,  "  This  [masculine  in  (ireek  ;  hence,  "  This  person"]  is  the 
bread  which  cometh  down  out  of  heaven,  that  a  man  may  eat  thereof,  and  not 
die"  of  unbelief,  as  your  fathers  died.  And  again  he  identifies  himself  as 
this,  not  "  bread  of  life  "  as  before,  but  "  living  bread."  He  is  not  lifeless 
food,  like  the  manna;  he  not  only  gives  life ;  but  has  life:  is  himself  the 
spiritually  living  bread.  He  further  explains  how  the  living  bread  would  be 
used  :  "The  bread  which  I  will  give  is  my  flesh  .  .  for  the  life  of  the  world." 
Whether  the  repetition  of  the  clause  "  which  I  will  give"  is  accepted  as  gen- 
uine or  not,  the  meaning  is  substantially  the  same.  The  clause  is  omitted  by 
several  manuscripts  and  editors,  and  by  the  Revised  Version.  This  refers  to 
the  sacrifice  and  death  of  Jesus,  offering  himself  as  a  sacrifice  for  the  sin  of 
the  world.     See  below. 

52.  How  eaii  this  man  give  us  his  flesh  to  eat  ?]    The  Jews  at  once 

had  a  sharp  contention  over  this  question.  Some  understood  it  in  a  literal 
sense,  and  regarded  it  as  horrible  and  impossible.  Others  appear  to  have 
taken  it  in  a  different  sense  and  contended  for  it,  although  the  mystery  was 
beyond  their  power  to  understand  fully.  They  at  least  saw  that  he  was 
speaking  in  figures  and  metaphors,  yet  were  not  sure  of  the  meaning  beneath 
them.     Tills,  as  usual,  aroused  a  bitter  dispute. 

53.  Except  ye  eat  the  flesh,  etc.]  Jesus  does  not  make  the  truth 
easier  :  does  not  lower  the  terms  of  salvation,  nor  modify  the  condition  upon 
which  life  is  to  be  gained.  They  must  eat :  they  must  accept  his  sacrifice, 
the  whole  of  it,  or  they  too  would  have  no  life  in  them.  As  the  fathers  after 
eating  manna  died  of  unbelief,  so  they  would  now  die,  in  sight  of  the  "  living 
bread,"  unless  they  partook  of  it.  His  life  and  especially  his  sacrificial  life 
they  must  take  and  a.ssimilate  within  their  being,  or  they  must  spiritually 
perish.  They  would  have  no  true  life  now,  and  none  hereafter.  Those  who 
received  his  flesh  and  blood,  his  sacrificial  life,  not  merely  will  have,  but  now 


Common  Version. 

51  I  am  the  living  bread  whicli  came  down 
from  lieaven  :  if  any  man  eat  of  tliis  bread,  be 
shall  live  for  ever:  and  the  bread  that  I  will 
give  is  my  flesh,  which  I  will  give  for  the  life 
of  the  world. 

52  The  Jews  therefore  strove  among  them- 
selves, saying,  How  can  this  man  give  us  hig 
flesh  to  eat  ? 

f>3  Then  Jesus  said  unto  them.  Verily,  verily, 
I  say  unto  you.  Except  ye  eat  the  flesh  of  the 
Son  of  man,  and  drink  his  blood,  ye  have  no 
life  in  you. 

54  Whoso  eateth  my  flesh,  and  drinketh  my 
blood,  hath  eternal  life;  and  I  will  raise  hinj 
up  at  the  la^t  day. 

bn  For  my  flesh  is  meat  indeed, and  my  blood 
is  drink  indeed. 


Eevised  Version. 

51  not  die.  I  am  the  living  bread  which  came 
down  out  of  heaven  :  if  any  man  eat  of  this 
bread,  he  shall  live  for  ever  :  yea  and  the 
bread  which  I  will  give  is  my  flesh,  for  the 
life  of  the  world. 

52  The  Jews  therefore  strove  one  with  an- 
other, saying,  How  can    this  man  give  us 

53  his  flesh  to  eat?  Jesus  therefore  said  unto 
them.  Verily,  verily,  I  say  unto  you.  Ex- 
cept ye  eat  the  flesh  of  the  Son  of  nutn  and 
drinli  his  blood,  ye  have  not  life  in  your- 

54  selves.  He  that  eateth  my  flesh  and  drink- 
eth my  blood  hath  eternal  life;  and  I  will 

55  raise  him  up  at  the  last  day.  For  my  flesh 
is  1  meat  indeed,  and   my  blood   is  "  drink 


J  (Jr.  (rue  meat.       -Or.  true  drink. 


122 


COMMENTARY  ON  THE  GOSPEL  OF  JOHN. 


[John  6  :  56,  58. 


have  eternal  life,  v.  54.  More  than  this,  he  has  a  promise  of  resurrection  :  "  I 
will  raise  hira  up  at  the  last  day." 

56.  abideth  in  me]  Not  only  is  his  flesh  true  spiritual  food,  and  his 
blood  true  life-giving  drink,  thus  widely  difierent  from,  and  immeasurably 
superior  to  the  manna,  but  he  who  partakes  of  them  dwells  in  Christ,  and 
Christ  in  him.  This  truth  is  presented  in  many  forms  elfiewhere.  The  branch 
abides  in  the  vine,  15 : 4,  "  I  in  them,  and  thou  in  me,"  17  :  23.  It  is  the 
union  which  comes  from  one  life  running  ''nto  another. 

51.  I  live  by  [because  of]  the  Father]  This  is  intended  to  explain 
how  the  believer  lives  by,  in,  and  because  of  Christ's  life.  There  is  an  inner 
mutual  life,  sometimes  called  fellowship,  by  virtue  of  which  the  believer  lives 
in  Christ,  and  Christ  works,  rules,  vivifies  his  life,  making  it  imperishable 
and  eternal.  Just  as  Jesus  lives  in  intimate  union  wuth  the  Father,  so  he 
that  receives  the  sacrifice  of  Christ  becomes  spiritually  united  to  him,  and 
lives  in  hira.  He  concludes  in  v.  68  by  a  concise  re-statement  of  the  subject : 
This  Christ  Jesus  is  the  true  living  bread  which  came  down  out  of  heaven,  in 
distinction  from  the  manna,  which  you  supposed  to  be  the  real  bread.  For 
the  fathers  ate  of  that,  and  died  of  unbelief;  eating  of  the  true  bread  one  shall 
live  forever. 

Historically,  this  passage  has  been  variously  interpreted.  The  early  Chris- 
tian fathers,  for  three  or  four  centuries,  used  this  passage  to  impress  the  im- 
portance of  partaking  of  the  Lord's  Supper,  but  did  not  go  further.  Later, 
Komanist  writers  went  further  and  used  it  to  prove  that  unless  one  observed 
the  eucharist,  he  could  not  be  saved.  All  the  great  Reformers  properly  de- 
nied and  rejected  this  sacramental  view  of  the  passage.  The  Gospel  of  John 
contains  no  record  of  the  institution  of  baptism  or  of  the  Lord's  Supper,  but 
his  record  is  in  harmony  with  their  institution  and  in  fact,  may  be  said  to 
imply  it.  1.  Some  have  held  therefore  that  this  passage  has  no  reference  to 
the  Lord's  Supper.  That  was  not  yet  appointed  :  the  reference,  if  any,  must 
have  been  by  anticipation.  The  language  does  not  refer  to  an  external  act 
like  an  ordinance  but  to  an  inner  spiritual  act.  This  was  Luther's  view  be- 
fore his  controversy  with  Zwingli  over  the  nature  of  the  Lord's  Supper.  He 
says,  "This chapter  does  not  speak  of  the  sacrament  of  the  bread  and  wine 
but  of  spiritual  eating,  that  is,  of  the  belief  that  Christ,  both  God  and  man, 
hath  shed  his  blood  for  us."  2.  Others,  following  Chrysostom,  Cyril,  Cyprian, 
Hilary  and  Roman  Catholic  writers,  though  a  few  dissent,  make  it  refer 
chiefly,  and  some  exclusively,  to  the  Lord's  Supper.  Against  this  view,  is 
ihe  fact  that  the  eating  and  drinking  are  described  as  a  continuous  act,  v.  56, 
and  not  intermittent.     Moreover,  if  tliis  portion  of  the  text  is  to  be  taken  in 


Common  Version. 

56  He  fliat  eateth  my  fle«h,  and  drinketh 
my  blood,  dwelleth  in  me,  and  I  in  him. 

57  As  the  living  Father  hath  sent  me,  and  I 
live  by  the  Father;  so  he  that  eateth  me,  even 
he  shall  live  by  me. 

58  This  is  that  bread  which  came  down  from 
heaven  :  not  as  your  fathers  did  eat  manna, 
and  are  dead  :  he  that  eateth  of  this  bread  shall 
live  for  ever. 


Kevised  Version. 

56  indeed.  He  that  eateth  my  flesh  and  drink- 
eth my  blood  abideth  in  me,  and  I  in  him. 

57  As  the  living  Father  sent  me,  and  I  live 
because  of  the  Father;  so  he   that   eateth 

58  me,  he  also  shall  live  because  of  me.  This 
is  the  bread  which  came  down  out  of  heaven: 
not  as  the  fathers  did  eat,  and  died  :  he  that 


John  G;59.] 


JESUS,  THE   LIVING   BRKAD   FROM   HEAVEN. 


128 


a  bald  literal  sense,  then  a  multitude  of  difficullies  arise.  The  life  bestowi'<l 
must  be  bodily  life,  :uk1  we  must  conclude  that  true  believers  should  never 
see  physical  death  :  that  the  apostles  and  all  others  like  them  are  alive  in  the 
flesh.  This  view  leads  to  many  other  absurdities  contradictory  to  our  or- 
dinary senses.  3.  Many,  following  the  early  apostolic  fathers,  take  the  pas 
sage  to  refer  to  the  sacrifice  of  Christ  and  to  the  soul's  acceptance  of  it  by  faith. 
This  in  the  main  is  the 
view  of  the  Keformers, 
and  of  the  majority  of 
modern  evangelical  wri- 
ters. Some  as  A 1  ford, 
Stier,  Tholuck,  Bengel, 
and  Doddridge  think 
that  there  is  also  a  refer- 
ence to  the  same  idea  or 
purpose  as  that  under- 
lying the  Lord's  Sup- 
per. Some  others  would 
make  it  refer  to  the  en- 
tire humanity  of  Christ, 
his  complete  manifesta- 
tion in  the  fllesh.  The 
best  explanation  is  that 
which  refers  it  chiefly 
to  the  sacrificial  work  of 
Jesus.  This  was  the 
culmination  of  his  life 
on  earth,  the  completion 
of  his  redemptive  la- 
bors. 

59.     In    the   syna- 
gogue, as  he  taught  in 

Capernaum]  The  dis- 
courses were  public,  in  a  synagogue  of  Capernaum,  probably  on  Sabbaths.  It  is 
worth  noting  that  at  Tell-Hum,  the  probable  site  of  Capernaum,  the  ruins  of  a 
large  synagogue  have  been  discovered.  Among  the  ruins  is  a  block  of  stone, 
apparently  the  lintel  of  a  door,  upon  which  is  engraved  the  figure  of  a  pot  of 
manna.  The  ruins  are  shown  in  the  engraving.  The  stones  are  overgrown 
with  thorns  and  bushes,  but  the  rude  figure  of  the  pot,  supposed  to  represent 
that  of  the  manna,  can  be  seen  by  the  traveller.  This  would  suggest  the 
reference  in  vs.  .31,  49,  58.  Westcott  observes  also  that  the  history  of  the 
manna,  Ex.  16 : 4-36,  is  appointed  to  be  read  in  the  synagogues  at  the  morn- 


TELL-HUM,    PROBABLE    SITE    OF    CAPERNAUM. 

{F)om  a  photograph  by  Bell.) 
The  figure  is  a  live  Arab  shepherd  boy  ;  the  block  of  stone  is 
supposed    to   be  a  portion  of  the  ruined  sj'nag(»gue   in   which 
Jesus  preached  the  discourse  ;  a  stone,  on  wliich  is  engraved  a 
figure  of  a  "  pot  of  manna,"  lies  among  the  thistles. 


Common  Version. 

59  These  things  h.Jd  he  in  the  synagogue,  as 
he  taught  in  Capernaum. 


Revisrd  Version. 

59  eateth  tliis  bread  shnil  live  for  ever.  These 
things  said  he  in  i  the  synagogue,  ad  he 
taught  in  Capernaum. 


1  Or,  rt  synagogue 


124  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  6 :  60-C2. 


iiig  service.  The  teaching  was  not  only  interrupted  by  questions,  murmurs, 
and  debates,  but  was  followed  by  serious  objections  by  a  large  number  of 
those  who  were  hitherto  disciples. 

Suggestive  Applications. — 1.  Jesus  is  the  true  bread  from  heaven. 
2.  The  sinner  cannot  and  will  not  of  himself  come  to  Jesus.  3.  The  Father's 
love  draws  men  to  Christ.  4.  He  does  this  by  his  word,  providences,  and  the 
teachings  of  the  Spirit.  5.  The  believer  on  Jesus  has  eternal  life.  6.  Salva- 
tion is  a  present  as  well  as  an  eternal  gift.  7.  Christ's  sacrifice  was  necessary  to 
save  man.  8.  The  soul  is  to  find  spiritual  food  ;  nourishment  in  Jesus.  9.  The 
believer  feeds  on  Christ  by  faith.  10.  Those  who  neglect  to  receive  Christ's 
sacrifice,  have  no  life  in  them.  11.  Salvation,  eternal  life,  and  the  resurrec- 
tion at  the  last  day  are  inseparably  bound  together  in  Jesus  Christ. 

Forsaking  and  Confessing  Christ.    6:60-71. 

Galilee,  at  Capernaum,    a.  d.  29. 

Christ's  teaching  in  Capernaum  tested  many  professed  disciples.  It  was 
offensive  to  the  pride  of  Jews  resting  in  the  Mosaic  ritual.  It  was  humbling 
to  the  human  heart  to  hear  that  no  soul  could  come  to  Christ  except  by  a 
gracious  drawing  of  the  Father.  Then  those  who  construed  his  words  liter- 
ally ;  that  they  must  eat  his  flesh  and  drink  his  blood,  found  this  was  indeed 
a  hard  saying.  It  was  sacrilege,  forbidden  by  the  Mosaic  law  to  drink  blood 
because  it  was  the  life.  But  they  also  followed  Jesus  because  they  ate  of  the 
loaves,  they  got  their  bread,  and  hoped  for  more  worldly  gain,  position,  or 
honors.  This  new  law  of  Jesus  seemed  to  require  some  deeper,  mysterious 
thing  which  they  could  not  comprehend.  So  some  forsake,  while  others,  who 
are  true,  confess  Christ. 

60.  This  is  a  liard  saying]  "  Disciples  "  here  refers  to  the  larger  com- 
pany of  followers,  some  of  whom  had  been  attached  to  Jesus  doubtless  by  the 
miracle  of  the  loaves.  The  "  hard  saying  "  must  be  that  noted  in  vs.  53-58. 
They  did  not  mean  that  they  did  not  understand  it,  but  that  it  was  a  lesson 
and  command  too  hard  to  be  borne.  Nor  did  they  mean  to  object  to  it  be- 
cause of  any  difliculty  in  understanding  it ;  the  truth  was  an  offence  to  them, 
they  stumbled  over  it.  They  could  not  hear  it  with  any  patience.  They  were 
scandalized  by  its  requirements.  So  Jesus  knowing  their  murmuring  asks, 
"Does  this  offend"  or  "cause  you  to  stumble?"  v.  61. 

62.  Son  of  man  ascending]  The  application  of  this  answer  is  variously 
explained.  .  1.  Some  (Chrysostom,  Cyril,  Stier)  say  it  looks  for  a  negative 
answer.     After  the  ascension  you  will  not  be  offended  any  more,  for  the 


Common  Version. 

60  Many  tlierefore  of  his  disciples,  when 
they  had  heard  thL\  said,  This  is  a  hard  say- 
ing ;  who  can  hear  it? 

tjl  When  Jesus  knew  in  himself  that  his  dis- 
ciples murnui  red  at  it,  he  said  unto  them,  Doth 
this  (iffend  j'ou? 

G2  Wliat  and  if  ye  shall  see  the  Son  of  man 
ascend  up  where  he  waa  before? 


Revised  Version. 

60  Many  therefore  of  his  disciples,  when 
they  heard  tftis,  said,  This  is  a  hard  saying; 

61  who  can  hear  1  it?  But  Jesus  knowing  in 
himself  that  his  disciples  murmured  at  tliis, 
said  unto    them.   Doth   this  cause   you    to 

62  stumble?  What  then  if  ye  should  behold 
the   Sou  of  man  ascending  where  he  was 


1  Or,  him 


John  6 :  63-65.] 


FORSAKING  AND  CONFESSING  CHRIST. 


125 


offence  in  regard  to  eating  my  flesh  will  then  be  removed  ;  you  will  then 
know  the  truth  respecting  my  spiritual  being.  2.  Others  (sonie  ancient  and 
more  modern  scholars)  say  it  looks  for  a  positive  answer :  you  will  surely  be 
more  offended.  3.  A  few  refer  the  ascending  to  his  death.  The  second  view 
is  in  closer  harmony  with  the  context ;  and  the  words  unquestionably  refer  to 
the  ascension  into  heaven,  "  where  he  was  before."  Compare  vs.  38,  51,  58. 
This  likewise  affirms  his  pre-existence,  a  fact  upon  which  John  loves  to  dwell. 
See  John  1  :  2,  14,  51  ;  5:24. 

63.  It  is  the  Spirit  tliat  quitkcnelli]  As  if  he  had  said  :  I  have 
spoken  of  life  ;  it  is  the  Spirit  that  is  the  life-giving  power  or  principle.  Eat- 
ing any  kind  of  flesh  in  a  carnal  way  profiteth  nothing  ;  flesh  is  not  the  life- 
giving  principle.  (The  Greek  word  oafj^  for  "  flesh  "  is  used  in  connection 
with  the  institution  of  the  Lord's  Supper).  "  The  words  that  I  have  spoken 
unto  you  are  spirit  (rrvfiy/a),  and  are  life  (Cw//)."  These  words  explain  "the 
method  in  which  the  Spirit  can  convey  to  you  the  life  eternal"  (Reynolds). 
These  are  the  germs  of  your  true  life.  So  Peter  said,  *'Tiiou  hast  the  words 
of  eternal  life,"  v.  68.  Again  Jesus  says,  "  If  ye  abide  in  me,  and  my  words 
abide  in  you,  ask  whatsoever  ye  will,"  15  :  7. 

64.  Jesus  knew  .  .  who  .  .  should  betray  him]    But  to  account  for 

their  stumbling  he  plainly  says,  **  there  are  some  of  you  that  believe  not." 
Unbelievers  and  half-hearted  Christians  are  sure  to  stumble  at  the  principle 
and  divine  methods  of  salvation.  From  the  beginning  of  his  ministry  Jesus 
knew  not  merely  that  some  would  not  believe,  but  he  also  knew  who  they 
were.  Moreover  he  knew  the  sad  truth  that  one  of  the  twelve  would  betray 
him,  and  which  one  it  would  be.  This  he  knew,  when  he  chose  the  original 
band,  and  called  Judas  to  be  one  of  that  band.  Meyer  thinks  we  should  not 
understand  that  when  he  chose  him,  Jesus  knew  he  would  become  his  be- 
trayer, because  to  his  mind  it  seems  revolting  that  Jesus  should  choose  Judas 
with  such  knowledge.  But  while  Jesus  knew  what  Judas  would  do,  he  did  not 
compel  him  to  act  thus.  The  foreknowledge  of  God  in  respect  to  the  acts  of 
man  does  not  destroy  or  interfere  with  man's  free  agency.  The  question  may 
always  remain  a  deep  mystery  in  our  present  state.  Alford  remarks :  "  We 
have  come  to  a  form  of  the  problem  of  divine  foreknowledge  and  human  free- 
will, which,  in  any  of  its  endless  combinations  of  expression,  it  is  equally  im- 
possible for  us  to  solve."  But  it  is  unwise  to  deny  a  truth  so  plainly  asdcrted, 
because  we  cannot  explain  it.  There  are  countless  other  truths,  accepted  as 
truths,  which  human  knowledge  has  never  yet  explained. 

65.  For  this  eause  have  I  said]     It  was  because  Jesus  knew  some  of 


Common  Version. 

63  It  1*8  the  Spirit  that  qnickenetli ;  the  flesh 
profiteth  nothing  :  the  wunisthat  I  speak  unto 
you,  Ifiey  are  spirit,  atnl  Ifify  are  life. 

04  But  there  are  some  of  you  that  believe 
not.  Fur  Je.sus  knew  from  the  beginning  who 
they  were  that  believed  not,  and  who  should 
betray  him. 

6o  And  he  said.  Therefore  said  I  unto  you, 
that  no  man  can  come  unto  me,  except  it  were 
given  unto  him  of  my  Father. 


Revised  Version. 

63  before  ?  It  is  the  spirit  that  quickeneth  ; 
the  fle.<h  profiteth  nothing:  the  words  that 
1  have  sjHjken  unto  you  are  spirit,  and  are 

64  life.  But  there  are  some  of  yon  that  believe 
not.  For  Jesus  knew  from  the  beginning 
who  they  were  that  believed  not,  and  who 

C5  it  was  that  shoiild  betray  liim.  And  he 
said,  For  this  cause  liave  I  said  unto  you„ 
that  no  man  can  come  unto  me,  except  it 
be  given  unto  him  of  the  Father. 


126  COMMENTARY  OTN  THE  GOSPEL  OF  JOHN.  [John  6 :  66-69. 

liis  followers  were  mere  professors,  and  not  true  disciples,  that  he  spoke  the 
words  of  warning.  Prof.  Reynolds  puts  it  thus :  "  Christ  does  not  give  the 
hunger  but  the  bread.  The  Father  gives  both  the  hunger  and  the  food." 
The  thought  then  would  be,  only  those  to  whom  the  Father  gives  the  sense 
of  hunger  for  righteousness  can  come  to  Jesus.  Should  the  question  arise, 
if  the  Lord  knew  these  things,  why  did  he  choose  the  traitor  or  call  Judas 
into  the  innermost  circle  ?  it  mUvSt  remain  unanswered  ;  Scripture  is  silent. 

66.    Upon  this  many  of  his  disciples  went  back]    The  words  imply 

that  a  large  body  of  his  followers  left  at  that  time,  and  not  that  tliey  gradually 
fell  away.     When  they  found  that  he  held  to  this  "  hard  saying  "  so  firmly, 
many  forsook  him.     The  chaff  was  blown  away.     The  sifting  was  severe;  the 
saved  remained. 

61.  Would  ye  also  go  away  ?]  These  words  cannot  fairly  be  taken  in 
an  ambiguous  or  indifferent  sense  :  "  You  can  go,  if  you  wish  "  (Godet),  but 
rather  as  suggesting  a  negative  answer,  while  expressing  a  fear  as  to  the  re- 
sult. It  reveals  the  intense  love  and  yearning  of  the  Saviour  for  friendship, 
sympathy,  and  for  the  salvation  of  souls.  In  the  sorrow  over  those  who  have 
gone,  he  would  gain  comfort  from  the  loyalty  of  those  who  remain.  Then, 
too,  he  would  lovingly  test  their  fidelity,  and  have  their  faith  strengthened  by 
enduring  the  test.  It  is  further  possible  that,  as  Edersheim  suggests,  the 
question  was  asked  in  anticipation  of  that  sad  forsaking  in  Gethsemane. 

68.  Simon  Peter  .  ,  Lord,  to  whom]  The  double  name  is  given  here. 
Is  it  a  hint  of  the  two  sides  of  his  character  ?  He  answers  promptly  by  a 
significant  question,  which  was  the  strongest  affirmation.  The  words  show  a 
tone  of  surprise :  "  Go  away  !  To  whom  shall  we  go  ?  We  know  of  no  rival 
teacher.  Can  we  look  for  a  greater  to  come?  Thou  hast  words  (better  than 
'  the  words')  of  eternal  life.  Your  teaching  is  divine  life,  eternal  life;  not 
merely  do  you  point  us  to  life,  you  are  life  eternal  for  us." 

69.  know  that  thou  art  the  Holy  One  of  God]    This  is  akin  to  the 

great  confession  recorded  in  Matt.  16:16.  It  is  a  curious  fact  that  the  de- 
mons made  a  similar  declaration  in  regard  to  the  nature  of  Christ.  They, 
too,  knew  him  to  be  "  the  Holy  One  of  God,"  Mark  1 :  24  ;  Luke  4  :  34.  No- 
tice the  Revised  Reading.  But  the  latter  was  an  historical,  an  intellectual 
knowledge  ;  the  former  a  heart  knowledge,  a  belief  which  gave  birth  to  a  new 
life.  "  That  Christ,  the  Son  of  the  living,"  is  not  found  in  the  Sinaitic  nor 
Vatican  Manuscripts,  and  is  omitted  in  most  recent  critical  editions  of  the 
Greek  text,  though  retained  by  Lachmann.  The  Revised  Reading,  ''  Holy 
One  of  God,"  means  one  consecrated,  set  apart  from  men,  sealed  of  God,  as  in 
v.  27. 

Common  Version.  Revised  Version. 

66  %  From  that  time  many  of  his  disciples  I  66      Upon   this  many   c.f  his  disciples  went 


went  hack,  and  walked  no  more  with  him 

67  Then  said  Jesus  unto  the  twelve.  Will  ye 
also  go  away  ? 

68  Then  Simon  Peter  answered  him,  Lord, 
to  whom  shall  we  go?  thou  hast  the  words  of 


67  hack,  and  walked  no  more  with  him.    Jesus 
said  therefore  unto   the   twelve,  Would  ye 

68  also  go  away  ?     Simon  Peter  answered  him, 
Lord,  to  whom  shall  we  go?  thou  i  hast  the 

69  words  of  eternal  life.  And  we  have  believed 


eternal  life.  I        and  know   that  thou  art  the  Holy  One  of 

69  And  we  believe  and  are  sure  that  thou  | 
art  that  Christ,  the  Son  of  the  living  God. 

1  Or,  hast  words 


John  6 :  70, 71.]  FEAST  OF  TABERNACLES.  127 


70.  one  of  you  is  a  devil]  Or,  more  accurately,  "one  of  you  is  devil  " 
(there  is  no  article  in  the  (ireek) ;  that  is,  of  a  devilish  nature,  real  devil,  in 
strongest  possible  antagonism  to  Christ  who  is  come  to  destroy  the  works  of 
the  devil.  Even  in  the  small  apostolic  band,  one  was  false ;  one  of  twelve 
a  devil.  Peter  did  not  know  to  whom  Jesus  referred,  and  probably  Judas 
himself  did  not  know,  though  he  did  not  then  believe.  He  was  only  out- 
wardly a  disciple,  a  formal  professor,  with  the  seed  of  his  awful  crime  in  his 
heart.  Yet  Jesus  had  selected  him,  to  be  one  of  the  twelve.  A  person  may 
be  in  the  church,  along  with  a  band  of  Christians,  outwardly  a  partaker  in  all 
its  ordinances  and  means  of  grace,  and  even  engaged  in  preaching  the  Gospel 
and  dispensing  its  blessings,  yet  have  the  nature  and  spirit  of  Satan. 

n.  Judas  .  .  tliat  should  betray  llim]  This  Judas  was  son  of  a 
Simon  Iscariot,  which  probably  means  Man  of  Kerioth,  and  by  some  is  con- 
nected with  a  town  of  Judah,  Josh.  15 :  25.  But  the  Common  Version  is 
probably  incorrect.  Kerioth  in  Josh.  15  25,  should  be  found  with  Hezron 
(Kerioth-Hezron)  as  in  the  Revised  Version.  Westcott  suggests,  Kerioth  in 
the  New  Testament  may  be  connected  with  that  of  Moab  in  Jer.  48  :  24.  Ju- 
das was  not  yet  a  traitor  in  act,  but  was  one  at  heart.  Every  unbeliever,  at 
the  bottom,  has  the  spirit  of  a  traitor  and  a  betrayer  of  Christ.  "One  of  the 
twelve  "  brings  into  sharp  contrast  the  gracious  opportunities  and  the  fiendish 
nature  of  Judas. 

Suggestive  Applications. — 1.  The  truth  seems  hard  to  the  worldly  and 
the  luibelieving.  2.  A  long  period  of  sin  and  self-indulgence  blinds  the  mind 
to  spiritual  truth.  3.  Keligion  does  not  consist  in  outward  ceremonies,  as 
baptism,  the  Lord's  Supper,  activity  in  working  merely,  but  in  spiritual 
life.  4.  Christ  knows  all  hearts,  but  this  does  not  prevent  him  from  giving 
many  gracious  influences  to  those  who  finally  reject  him.  5.  Hearing  the 
gospel,  admiring  it,  and  forsaking  it  and  Christ,  are  old  sins.  6.  There  is  no 
salvation  out  of  Christ.  7.  Whatever  others  may  do  let  us  never  go  away 
from  Christ.  8.  Mark  how  little  good  some  get  from  the  greatest  religious 
privileges.  9.  A  man  may  be  a  close  friend  and  companion  of  great  saints 
and  yet  always  retain  a  devilish  nature. 

Feast  of  Tabernacles:  Unbelief  of  the  Jews.    7:1-13. 

Galilee  and  Jerusalem.    Autumn,  a.  d.  29. 

After  the  teaching  recorded  in  Chap.  6  and  before  that  in  Chap.  7,  many 
harmonists  place  the  events  recorded  in  Matt.  15  to  18;  Mark  7  to  9 ;  and 
Luke  9: 18  to  10:  16  (except  9  :  51-56),  and  some  add  9:51-56  and  17: 11-19. 
There  are  two  views  in  regard  to  the  time  when  the  Seventy  were  sent  out, 
and  also  in  regard  to  the  time  of  the  feast  of  tabernacles.  Robinson  and  many 
others  hold  that  Jesus  did  not  return  to  Galilee  after  that  feast,  but  that  he 

Common  Version.  Bevised  Version. 

70  Jesus  answered  them.  Have  not  I  cliosen     70  God.  Jeans  answeied  them.  Did  not  I  choose 
you  twelve,  and  one  "f  y<>ii  is  a  devil  ?  ;        vou  the  twelve,  and  one  of  yon  is  a  devil  ? 


71  He  spake  of  Juii.ts  Iscariot  the  «»?/ of  Si- 
mon :  for  lip  it  was  that  should  betray  him, 
being  one  of  the  twelve. 


71  Now  he  spaki- of  .ludiis ///f  .i-on  of  Simon  Is- 
cariot. for  he  it  was  that  should  betray  him, 
being  one  of  the  twelve. 


128 


COMMENTARY   ON   THE  GOSPEL   OF  JOHN. 


[John  7  : 1,  2. 


retired  to  Bethany  beyond  Jordan,  from  whence  he  came  to  Bethany  on 
Olivet  to  raise  Lazarus,  and  then  retired  to  Ephraim  and  Persea,  until  he 
made  his  final  journey  to  Jerusalem  by  way  of  Jericho,  which  was  followed 
bv  his  kingly  entry.  Andrews  in  his  revised  edition  of  the  Life  of  our  Lord, 
1891,  changes  his  earlier  view  and  accepts  a  return  to  Galilee  after  the  feast 
of  tabernacles.  He  also  puts  this  feast  before  the  transfiguration  and  the 
events  connected  with  the  journey  to  Csesarea  Philippi.  This  would  place 
John  7  :  2-10,  21  before  Luke  9:51.  The  question  of  order  is  unsettled.  This 
central  section  of  John's  Gospel  records  the  great  controversy  between  faith 
and  unbelief  at  Jerusalem.  These  events  are  connected  in  the  narrative  with 
two  Jewish  feasts :  the  feast  of  tabernacles,  v.  2,  and  the  feast  of  dedication, 
10  :  22.  If  the  events  in  Chap.  6  followed  closely  upon  the  passover,  nearly 
six  months  passed  before  Jesus  went  up  to  the  feast  of  tabernacles  and  taught 
in  Jerusalem  as  stated  in  this  chapter.  The  bitterness  of  the  rulers  had  not 
been  stirred  seriously  during  his  absence  in  Galilee,  but  might  be  aroused  on 
his  appearance  in  Jerusalem.  The  chapter  may  be  grouped  under:  1.  The 
feeling  concerning  Jesus,  vs.  1-13.  2.  His  discourse  to  the  people,  vs.  14-31. 
3.  His  controversy  with  the  Pharisees,  vs.  32-52. 

1,  After  .  .  Jesus  walked  in  Galilee]  Jesus  continued  his  labors  in 
Galilee,  and  John  explains  why  he  did  not  go  into  Judaea.  "After  these 
things"  gives  an  indefinite  note  of  time  similar  to  that  in  6  : 1,  2.  Some,  as 
Godet,  suppose  they  refer  back  to  that  period,  but  this  marks  a  later  time,  and 
must  be  taken  to  mean  after  the  crisis  (6  :  66)  which  followed  the  feeding  of 
the  five  thousand.     For  "  Jewry"  read  "  Judsea,"  as  the  same  Greek  word  is 

.  ^^^..i.,:---- rendered   in   v.  3.    "Walked"    is 
used  in  the  sense  of  dwelt,  lived,  or 


labored  ;  for  Jesus  "  went  about  do- 
ing good  ;"  hence  "  walked  "  nat- 
urally describes  his  mode  of  life  at 
this  period.  The  Jewish  rulers 
were  seeking  to  kill  him,  there- 
fore he  kept  away  from  Judaea,  and 
labored  in  the  more  retired  regions 
of  Galilee.  The  rulers  had  tried 
to  kill  him  before,  John  5  :  18. 

2.    feast  of  tabernacles  was 

BOOTH  OB  LODGB.     (JVom  an  original  drawing.)        ^^  ^^^^^^-j  .^j^j^  ^^^  ^^^  ^^^^^  ^^^^^ 

great  Hebrew  feasts,  and  held  in  autumn,  about  our  October.  Jews,  the  men, 
commonlv,  went  up  to  Jerusalem,  Deut.  16  :  16,  at  the  completion  of  the  har- 
vest, camped  in  booths,  and  made  it  a  joyous  time.  See  illustration  of  booths. 
It  was  the  last  feast  in  the  Jewish  year,  following  the  feast  of  trumpets  and 


Common  Version. 

CHA.P.    VII.— After     these     things    Jesus 
valked    in   Galilee  :    for   he  would    not 
walk  In  Jewry,  because  the  Jews  sought  to  kill 
him. 
2  Now  the  Jews'  feast  of  tabernacles  was  at 

hand. 


Revised  Version. 

7  And  after  these  things  Jesus  walked  in 
Galilee:  for  he  would  not  walk  in  Judaea, 

2  because  the  Jews  sought  to  kill  him.  Now 
the  feast  of  the  Jews,  the  feast  of  tabernacles, 


John  7 -3-5.]  FEAST  OF  TABERNACLES. 


129 


the  (lay  of  atonement,  when  the  year's  work  was  done.  It  lasted  seven  davs 
from  the  15th  to  tlie  21st  of  the  7th  month,  Tishri.  It  was  also  noted  for  the 
number  and  variety  of  its  sacrifices.  Each  day  had  its  burnt  offering  and  .sin 
offering.  The  trumpets  were  blown  and  the  great  national  song,  the  Ilallel, 
was  sung.  For  full  description  compare  Lev.  23:34-42;  Num.  10:10- 
29  :  12-38  ;  Ps.  113-118,  with  Neh.  8  :  17  and  2  Chron.  7:9. 

3.  His  brethren]  Their  names  are  given  in  Matt,  l  3:55.  They  can- 
not be  identified  v.'iih  any  of  tiie  twelve,  since  these  brethren  did  not  believe 
on  him,  v.  5,  while  the  twelve,  with  only  one  exception,  did  believe,  6  :  69,  70. 
They  must  have  been  close  natural  relatives  of  Jesus  to  justify  the  language 
here  used.  That  they  were  .sons  of  Joseph  by  a  former  marriage  is  pure  con- 
jecture, urged  strongly  by  Komanists  to  strengthen  their  theory  of  the  sinle.s.s- 
ness  of  Mary. 

go  into  Judapa]  The  reason  they  gave  for  this  advice  is,  "  that  thy  dis- 
ciples also  may  see  the  works  that  thou  doest."  Two  things  may  be  inferred 
from  this:  1.  The  speakers  did  not  cla.ss  themselves  among  "thy  disciples;" 
they  were  outsiders,  and  gave  advice  as  onlooker-s,  not  yet  decided  ;  2.  The 
Lord  had  a  company  of  disciples  in  Judsea  and  at  Jerusalem.  There  is  a 
dark  hint,  moreover,  that  those  disciples  were  in  need  of  help,  of  miracles  to 
keep  them  from  falling  away,  after  the  example  of  the  "  many"  in  Galilee. 
Or,  it  may  be  interpreted  in  a  broader  sense :  You  are  doing  great  works  in 
the  remote  regions  of  Galilee  for  the  crowds  who  seek  for  you  in  these  re- 
treats. But  your  disciples,  multitudes  of  whom  will  go  up  to  this  fe^st  should 
see  the.se  works.  You  would  have  more  sympathy  and  better  success  in  win- 
ning men  to  you. 

4.  shew  [manifest]  thyself  to  the  world]  Their  argument  is:  No 
one  doeth  anything  in  secret,  and  at  the  .same  time  .=;eeks  himself  to  be  bold 
or  outspoken.  The  Greek  word  Tcapprjaia  expres.'^es  a  different  shade  of 
thought  from  "known  openly,"  meaning  rather  the  opposite  of  "shy,"  as 
"  bold  ''  or  "  free-spoken."  It  occurs  9  times  in  this  Gospel  and  22  times 
elsewhere  in  the  New  Testament,  and  in  each  case  means  plainness  of  speech 
or  boldness,  and  is  opposed  to  reserve  and  caution.  Since  you  are  doing  these 
things  as  the  Messiah,  manifest  yourself  to  the  world,  to  all  Israel,  in  the 
character  you  claim.  That  is,  be  bold  enough  to  declare  your  claims  to  the 
world  and  gain  followers  in  that  character.  It  is  not  necessary  to  suppose,  as 
some  do,  that  these  words  of  his  brethren  were  spoken  with  a  sneer,  but  rather 
to  test  his  real  character.     They  had  not  accepted  him  as  Messiah. 

5.  neither  did  his  brethren  believe]    Or,  "Even  his  brethren  did  not 


Common  Vfusion. 

.3  His  brethren  therefore  said  unto  him, 
nep.irt  henee,  and  go  into  .Tiidea,  that  thj*  dis- 
ciples also  may  see  tlie  works  tliat  t}ii>u  doest 


Revised  Version. 

3  was  at  hand.  His  brethren  therefore  said 
unto  liim.  Depart  lience,  and  go  intoJndjra, 
that  tl)y  disciples  als"  niay  behold  thy  worlds 

4  For  ther"  in  no  man  Ifiol  doetli  any  thing  4  which  tliou  doest.  For  no  man  doeth  any- 
in  secret,  and  be  himself  seeketh  to  be  known  ,  thing  in  secret, '  and  himself  seeketh  to  be 
openly.  If  thou  do  these  things,  shew  thyself  j  known  opeidy.  Tf  thou  doest  these  things, 
to  the  world.  I    5  manifest  thyself  to  the  world.     For  even 

5  For  neither  did   his   brethren   believe  in  ' 
bim. 

1  Sopje  ancient  authorities  read  it)id  seeketh  it  to  he  known  opeiilif. 


130  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  7  : 6-9. 

believe  on  him."  John  adds  this  in  sadness,  as  lie  recalls  how  deep-seated 
was  the  unbelief  of  these  brothers  of  Jesus.  Meyer  acutely  says :  "  This  long- 
continued  unbelief  of  his  own  earthly  brethren  is  important  in  estimating  the 
genuineness  of  the  accounts  given  in  Matthew  and  Luke  of  the  miraculous 
birth  and  early  childhood  of  Jesus."  How  long  this  unbelief  of  his  brothers 
continued,  is  unknown.  Possibly  it  was  the  resurrection  which  led  them  to 
a  true  faith  as  some  infer  from  1  Cor.  15 :  7.  Is  it  not  more  probable  that 
they  may  have  been  among  the  "  many  "  of  John  8  :  30  who  believed  on  him  ? 

6.  My  time  is  not  yet  come]  This  manifestation  of  power  desired  by 
his  brothers  would  be  premature.  Jesus  would  wait  until  the  suitable,  the 
ripe  time.  He  could  not  go  up  with  the  pilgrim  crowd  to  Jerusalem.  You 
are  in  touch  with  the  world,  so  your  time  is  always.  You  arouse  no  opposi- 
tion, you  run  no  risk,  you  have  not  the  world  to  win,  you  are  still  with  the 
world . 

7.  world  cannot  hate  you]  This  explains  and  extends  his  former 
saying.  You  are  unbelieving,  as  all  the  world  is,  so  the  world  cannot  hate, 
oppose  or  find  fault  with  you.  "But  me  it  hateth,  because  I  testify  of  it,  that 
the  works  thereof  are  evil."  The  world  will  love  its  own.  "Whoever  will  be 
a  witness  for  truth  in  an  evil  world,  must  look  for  hatred,  misrepresentation, 
and  persecution  from  the  world.  Wicked  men  cannot  love  faithful  Christians. 
Said  Christ  to  his  disciples :  ''  Woe  unto  you  when  all  men  shall  speak  well 
of  you,"  Luke  6:  26. 

8.  I  go  not  up  [yet]  unto  this  feast]  You  may  go  up,  if  you  wish, 
and  with  the  caravan.  I  do  not  go  up;  the  time  for  openly  manifesting  my 
character  as  the  Messiah  is  not  at  hand.  In  many  old  copies  the  first  "yet" 
of  this  verse  is  omitted.  The  infidel  Porphyry,  taking  advantage  of  this, 
charged  that  Jesus  was  fickle  and  inconsistent,  his  declaration  not  agreeing 
with  his  subsequent  act.  Meyer,  who  omits  "  yet,"  holds  that  this  charge  is 
unjust,  since  Jesus  might  alter  his  purpose  upon  a  proper  motive,  without 
being  tickle.  But  the  words  may  have  another  meaning  not  involving  a 
change  of  purpose ;  for  tiie  last  clause  has  the  "  yet "  and  carries  the  same 
thought.  You  urge  me  to  show  myself  to  the  world,  by  going  up  to  this  feast. 
I  do  not  go  up  openly  with  you  to  this  feast,  "  because  my  time  is  not  yet  ful- 
filled." The  first  "  yet"  is  retained  in  the  Vatican  manuscript  and  by  Lach- 
mann,  Westcott  and  Hort,  though  placed  in  the  margin  by  the  American 
revisers.  It  is  consistent  with  the  context  (even  if  the  "  yet "  of  the  first  half 
of  the  clause  be  omitted)  to  suppose  that  Jesus  meant  he  would  not  go  up 
then,  or  as  the  Messiah,  the  thing  his  brothers  desired,  or  would  not  go  up 


Common  Yerbiok. 


6  Then  Jesus  said  unto  them,  My  time  is  not 
yet  come  :  but  your  time  is  always  ready. 

7  The  world  cnnnot  hate  you  ;  but  me  it 
hateth,  because  I  testify  of  it,  that  the  woiks 
thereof  are  evil. 

8  Go  ye  up  unto  this  feast:  I  go  not  up  yet 
unto  this  feast :  for  my  time  is  not  yet  full 
cunie. 

y  When  he  had  said  these  words  unto  them, 
be  abode  still  in  Galilee. 

1  Many  ancient  authorities  add  i/et. 


Revised  Version. 


6  his  brethren  did  not  believe  on  him.  Jesus 
therefore  saith  unto  them,  IMy  time  is  not 
yet  come ;  but   your  time  is  alway  ready. 

7  The  world  cannot  hate  you;  but  me  it 
hateth,  because  I  testify  of  it,  that  its  works 

8  are  evil.  Go  ye  up  unto  the  feast:  I  go  not 
up  1  unto  this  feast ;  because  my  time  is  not 

9  yet  fulfilled.  And  having  said  these  things 
unto  them,  he  al>ode  stillin  Galilee. 


John  7 :  10-13.]  FEAST   OF   TAHEllNACLES.  131 


with  the  crowd,  for  the  reason  he  repeated  in  the  hist  clause,  "My  time  is  not 
yet  come."  Tiie  verb  ''go"  is  in  the  present  tense,  and  implies  present  ac- 
tion and  does  not  exclude  going  at  a  later  time.  He  therefore  waited,  and 
went  up  "  not  openly,  but  as  it  were  in  secret,"  v.  10. 

10.  then  went  he  also  up]  How  long  he  remained  in  Galilee  after  his 
brethren  started  for  Jerusalem  is  not  stated.  The  narrative  implies  it  was 
only  a  few  days.  It  also  shows  that  he  did  not  go  up  with  the  pilgrim-com- 
panies, but  in  a  less  public,  and  more  quiet  way.  Notice  the  words  (pavlpuaov 
and  ^ai'fpwc  in  vs.  4  and  7,  showing  that  the  writer  had  in  mind  the  manner 
of  Jesus'  going,  not  "  manifestly  "  or  "openly  "  or  "  publicly,"  as  the  brothers 
had  urged  him  to  do.  The  "  secrecy  "  implies  unusual  caution,  going  in  an 
obscure  way.  Even  the  twelve  may  not  have  gone  with  him,  although  this  is 
not  certain.  It  is  quite  clear  that  this  journey  to  Jerusalem  cannot  be  identi- 
fied with  the  one  described  in  Luke  9  :  51  flf. ;  for  in  the  latter  journey  he  sent 
messengers  before  his  face,  and  then  the  seventy  were  sent  out,  to  herald  his 
coming;  things  the  very  reverse  of  going  up  "secretly." 

11.  The  Jews  .  .  sought  him]  Their  seeking  was  for  a  hostile  end. 
It  shows  that  they  had  a  plot  to  destroy  his  influence  and  power.  "  AVhere  is 
he  ?  £Kelvog^  "  that  fellow."  The  Galiloeans  a  few  months  before  would  have 
taken  up  arms  for  him,  and  have  crowned  him  king.  The  ruling  Jewish 
party  at  Jerusalem  was  now  mad  for  liis  destruction.  Luther  supposes  their 
malice  was  so  bitter  that  they  would  not  name  him.  Their  reason  for  ex- 
pecting that  he  would  come  to  the  feast,  was  probably  based  upon  the  general 
custom  of  every  Jew  attending  the  great  feast.  A  report  from  his  brothers, 
if  they  made  any,  would  at  least  increase  the  uncertainty  as  to  his  coming. 

12.  much  murmuring]  The  multitudes  were  not  agreed  with  the 
rulers,  nor  among  themselves  concerning  the  character  of  Jesus.  So  there 
was  much  animated  discussion  about  him.  Some  held  that  lie  was  a  good 
man  :  that  is,  honest  in  intentions,  right  in  his  teachings,  and  unselfish  in  his 
work  ;  others  were  saying  "Nay,"  and  with  a  shake  of  the  head,  character- 
istic of  Orientals,  accused  him  of  leading  the  vulgar  crowd  astray.  The  Greek 
word  for  "people"  in  the  first  clause  of  this  verse  is  plural,  and  properly 
rendered  "  multitudes"  as  in  the  Revised  Version.  It  indicates  that  there 
were  two  or  more  crowds  or  parties  disputing.  The  "  others  "  probably  be- 
longed to  Jerusalem  or  its  vicinity.  Though  not  pleased  with  their  rulers, 
they  were  disposed  to  regard  Jesus  as  a  misleading  or  false  teacher. 

18.     no  man  spake  openly]     The  fear  of  the  rulers  made  everybody 


Common*  Version.  i  REvisen  Version. 

1 

10  **  But  when  his  bretliren  were  gone  up,  10  But  when  his  brethren  were  gone  up  unto 
then  went  he  also  up  unto  the  feast,  notopenly,  the  fea.st,  then  went  he  also  up,  not  pub- 
but  Hs  it  were  in  secret.                                               11  licly,  but  as  it  were  in  secret.     The  Jewa 

11  Then  the  Jews  sought  him  at  the  feast,  t)iercfi)re  sought  hini  at  tlio  feast,  and  said, 
and  said,  Mlicre  is  he  ?                                              i  12  Where  is  he?     And  tliore  was  much  niur- 

12  And  there  was  niurli  murmuring  among'  muring  among  tlu-  multitudes  concerning 
the  people  concerning  him  ;  for  some  said,  lie  !  him  :  some  said.  He  is  a  good  man ;  others 
is  ii  good  man:  others  said,  Nay  ;  Imt  lie  de  I  said,  Not  S'l,  but  be  leadt-tb  tiie  multitude 
ceiveth  tlie  peoi)le.  13  astray.     Ilowbcit   no  man  spake  openly  of 

13  Howbeit  no  man  spake  openly  of  bim  for         him  for  fear  of  the  Jews, 
fear  of  the  Jews.  ' 


132  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  7 :  14,  15. 

afraid  to  speak  publicly.  There  was  much  discussion  in  private,  and  quietly, 
but  it  was  like  a  reign  of  terror,  when  no  one  dared  discuss  his  character  and 
work  openly.  Those  who  believed  he  was  good,  dared  not  speak  their  minds, 
and  those  who  held  that  he  was  leading  the  people  astray  dared  not  openly 
oppose  him,  lest  they  should  themselves  err  in  the  terms  or  form  of  their 
judgment.  The  spirit  of  inquiry  was  crushed  ;  the  people  continued  to  mut- 
ter, and  to  have  personal  discussions,  and  private  discords,  often  in  fear 
and  trembling,  or  in  undertones  and  whispers,  waiting  to  see  what  would  be 
the  decision  of  the  learned  scribes  and  chief  priests  concerning  him. 

Suggestive  Applications. — 1.  Jesus  avoided  provoking  his  enemies;  his 
followers  should  do  the  same.  2.  "Gospel  light  is  justly  taken  away  from 
thDse  that  try  to  blow  it  out."  Matthew  Henry.  3.  Persons  of  ability  provi- 
dentially thrown  into  obscure  places,  can  find  useful  fields  of  labor.  4.  It 
was  an  honor  to  be  among  Christ's  brothers,  but  it  did  not  give  faith  nor  sal- 
vation. 5.  Some  attend  Christian  ordinances  and  churches  to  show  them- 
selves, rather  than  to  serve  God.  6.  "  Many  that  seem  to  seek  Christ's  honor, 
do  really  seek  their  own."  Henry.  7.  Some  counted  Jesus  good,  and  some  a 
deceiver.    What  do  you  think  of  Christ  ? 

Jesus  Teaching  the  Jews  at  Jerusalem.    7 :  14-31. 

In  the  Temple  at  Jerusalem,  October,  a.  d.  29. 
The  discourse  to  a  mixed  multitude  of  the  Jews  in  the  temple  was  often 
interrupted.  See  vs.  15,  20,  25,  30.  The  beginning  of  the  discourse  is  not 
given.  See  v.  14.  Jesus  declares  the  source  of  his  teaching  and  his  divine 
origin.  There  is  simplicity  and  wonderful  dramatic  power  in  this  portion 
of  the  narrative. 

14.  about  the  midst  of  the  feast  Jesus  went  up  into  the  temple] 

He  had  not  therefore  been  hitherto  restrained  from  going  up  by  any  fear  of 
the  rulers.  His  motive  in  going  late,  must  be  found  in  his  desire  to  avoid 
being  made  king  by  Galilsean  followers.  See  John  6  :  15.  When  the  feast 
was  about  half  over,  that  is,  the  third  or  fourth  day,  he  arrived  in  the  temple. 
The  feast  lasted  seven  days,  and  before  the  eighth  day  there  was  a  great  con- 
vocation, a  solemn  assembly.  Num.  29  :  35.  as  before  stated.  Jesus  taught  in 
the  temple  as  in  former  times,  before  the  bitter  hostility  was  aroused.  The 
evangelist  notes  the  suddenness  of  this  coming,  reminding  us  of  the  prophecy, 
"  the  Lord,  whom  ye  seek,  shall  suddenly  come  to  his  temple  ;  and  the  mes- 
senger of  the  covenant."     Mai.  3  : 1.  Revised  Version. 

15.  How  knoweth  this  man  letters  ?]  By  this  question  his  enemies 
admit  that  he  was  learned  ;  a  man  of  letters,  in  the  wide  sense  ;  for  ypaiijiaTa 
here  includes  writings  in  general  and  not  merely  sacred  writings :  he  knew 
literature,  as  we  might  say.     But  how  had  he  gained  this?    He  was  not 


Common  Version. 

14  ^  Now  about  the  midst  of  the  feast  Jesus 
went  up  into  the  temple,  andtanglit, 

15  And  the  Jews  marvelled,  saying,  How 
knoweth  this  man  letters,  having  never 
learned  ? 


Revised  Version. 

14  But  when  it  was  now  the  midst  of  the 
feast  Jesus  went  up  into  the  temple,  and 

15  taught.      The    Jews    therefore  marvelled, 
saying,  How  knoweth  this  man  letters,  hav- 


John7:1&-19.]        JESUS  TEACHING  THE  JEWS  AT  JERUSALEM.  133 


trained  in  the  rabbinic  schools:  he  had  never  studied,  according  to  their  idea. 
The  question  springs  from  astonishment  at  his  knowledge.  Then  he  was  only 
a  layman  ;  not  a  professional  expounder  of  the  law.  Why  should  he  be 
allowed  to  teach  ?  Such  views  still  prevail  among  some  claases  of  Christians. 
Only  the  priest  should  be  allowed  to  explain  the  word  of  God,  or  teach  the 
Gospel ;  so  some  now  say.  Are  they  not  followers  of  the  persecuting  Jews 
rather  than  of  Jesus?  The  Jews  did  not  attempt  to  trace  the  wisdom  of 
Jesus  to  the  schools  of  the  ancients,  as  some  modern  skeptics  have  done. 
They  objected  to  him,  because  his  wisdom  did  not  come  from  the  schools. 

10.    My  doctrine  [teaching]  is  not  mine]    The  popular  teachers  of 

that  day  were  accustomed  to  refer  to  some  noted  rabbi,  or  to  the  traditions  of 
the  fathers  for  their  authority.  If  their  teachings  were  sustained  by  those 
of  olden  times  they  were  accepted.  Jesus  appeals  to  a  higher  authority. 
My  teaching  is  not  mine  alone,  it  is  also  his,  who  sent  me  ;  God's,  not  man's 
thoughts,  are  in  my  teaching. 

17.  If  any  man  will  [willetll]  to  do]  The  human  mind  must  have 
a  wish,  a  determination  to  obey  God  ;  have  a  heart  that  willeth  to  do  God's 
will,  to  have  a  knowledge  of  the  teaching  of  God.  This  is  a  far-reaching 
truth.  An  unwilling  mind,  a  wrong  heart,  will  go  wrong,  and  have  perverted 
knowledge  or  no  knowledge  of  God's  teaching.  With  wrong  motives,  a 
wrong  disposition  to  do,  all  is  wrong.  Is  this  the  reason  that  some  men 
eminent  in  science  and  secular  learning  are  agnostics  in  religion?  Every 
man  must  have  a  will  to  do  God's  way,  or  he  cannot  know  God's  teaching, 
is  a  proper  inference  from  this  truth  of  Jesus.  He  will  perceive  the  teach- 
ing if  he  willeth  to  do  God's  will.  He  will  not  perceive  it,  if  he  is  unwilling 
to  do  that  will.  How  many  are  blind  to  the  saving  knowledge  of  God's 
message  to  man  ? 

18.  seeketh  his  own  glory]  This  was  characteristic  of  the  Jewish 
teachers  of  that  age.  They  spoke  on  human  authority,  and  each  was  seeking 
to  exalt  liimself  above  his  fellow.  Exactly  the  reverse  of  this,  was  the  spirit 
of  Christ's  teaching.  And  this  is  one  reason  for  the  absolute  truthfulness  of 
his  teaching:  it  is  founded  upon  the  truth  in  the  previous  verse.  Christ 
willed  to  do  perfectly  the  Father's  will,  and  therefore  he  was  perfectly  true, 
and  knew  the  truth,  so  tiiat  there  was  no  unrighteousness  in  him. 

19.  heepeth  the  law]  You  accept  Moses  as  an  authority.  "  Did  not 
Moses  give  you  the  law?"  The  question  should  end  here.  Of  course,  they 
would   sav  he  did.     Then  comes  the  accusation,  "  and   none  of  you  keepeth 


Common  Version.  Revised  Version. 


16  .Testis  answered  thorn,  and  said,  My  doc- 
trine is  not  mine,  but  his  that  sent  me. 

17  If  any  man  will  do  his  will,  he  shall  know 
of  the  doctrine,  whetlier  it  be  of  God,  or 
whether  \  speak  of  myself. 


16  inR  never  learned?  Jesus  therefore  answered 
them,  and  said,  My  teaching  is  not   mine, 

17  but  his  that  sent  me.  If  any  man  will.th 
to  do  his  will,  he  shall  know  of  the  teach- 
ing,   whether   it    he   of  God,  or   whrther  I 


18  He  that  speaketh  of  him-elf,  seeketh  his  18  speak  from  myself.  lie  that  speaketh  from 
own  glory:  but  he  that  seeketh  his  glory  that  ]  himself  seeketh  his  own  glory:  but  he  that 
Bent  him,  the  sitme  is  true,  and  no  unrighteous-  seeketh  the  glory  of  him  that  sent  him,  the 
ness  is  in  him.  same  is  true,  and  no  unrightfonsne.*s  is  in 

19  Did  not  .Moses  give  you  the  law,  and  yet  i  19  liim.  Did  not  Moses  give  you  the  law,  and 
none  of  you  keepeth  tlie  law?  Why  go  ye  ye(  none  of  you  doeth  the  law?  Why  seek 
about  to  kill  me?                                                  I 


134  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [JOHN  7 :  20-23. 

the  law."  Since  none  of  you  keep  the  law  of  Moses,  why  seek  you  to  kill  me 
for  not  keeping  it  ?  In  this  general  accusation  he  makes  no  specifications,  he 
cites  no  particular  instances.     These  follow  in  vs,  21-23. 

20.  Thou  hast  a  devil  [demon]  The  crowd  had  their  minds  poisoned 
by  the  rulers,  and  yet  were  probably  ignorant  of  the  bitterness  of  their  leaders, 
and  of  the  plot  to  kill  Jesus.  So  they  burst  out  with  this  rough  charge  that 
he  has  a  demon,  is  a  demoniac.  This  charge  is  repeated  in  8 :  48.  In  their 
ignorance,  they  demand  to  know  who  is  seeking  to  kill  Jesus. 

21.  one  work,  and  ye  all  marvel]  The  one  work  or  miracle  refers  to 
the  healing  of  the  impotent  man  at  the  pool  of  Bethesda,  John  5  :  1-18,  wlien 
the  Jews  had  sought  to  kill  him.  Yet  they  had  all  wondered  at  the  healing, 
while  they  had  been  ofiended  and  wished  to  punish  Jesus  for  doing  it  on  the 
sabbath.  The  Talmud  says:  "The  healing  of  a  sick  man  dangerously  ill, 
and  circumcision,  break  through  the  sabbath  sanctity,"  Mid.  Tan.  9  :  6.  Again 
the  Mishna  says  :  "  Every  thing  required  for  circumcision  may  be  completed 
on  the  sabbath,"  Sabb.  19  :  1.  The  American  revisers  render  the  last  clause, 
"  ye  all  marvel  because  thereof."  They  connect  dta  rovro  with  v.  21 ;  others 
place  them  at  the  beginning  of  v.  22.  This  makes  the  sense  and  construction 
more  simple  to  the  English  reader,  and  at  first  sight  has  much  in  its  favor. 
But  it  must  be  admitted  that  the  prevailing  usage  of  the  phrase  in  John  is 
against  ending  and  in  favor  of  beginning  a  sentence  with  "  For  this  cause." 
See  John  5  :  16,  18  ;  6  :  65  ;  8  :  47  ;  10  :  17,  etc.  Besides,  adding  it  to  "  mar- 
vel," in  V.  21,  seems  weak.  The  careful  reader  feels  that  the  transfer  is  made 
to  escape  an  apparent  obscurity  in  reading  the  phrase  with  v.  22.  The  weight 
of  German  and  English  scholarship  favors  placing  it  with  v.  22  as  the  Com- 
mon Version  and  the  English  revisers  do. 

22.  Moses  .  .  circumcision]  The  English  revisers  render  "  For  this 
cause  Moses  hath  given  you  circumcision  (not  that  it  is  of  Moses,  but  of  the 
fathers)  ;  and  on  the  sabbath  ye  circumcise  a  man."  The  argument  of  Jesus 
is:  You  marvel  at  the  one  work,  (healing  on  the  sabbath),  yet  did  not  Moses 
give  you  the  law  of  the  sabbath  ?  You  do  not  keep  the  law  ;  why  slay  me 
for  not  keeping  it  ?  For  this  ;  to  teach  you  this  lesson  about  the  law,  Moses 
gave  you  circumcision,  or  rather,  he  took  it  into  the  law,  from  the  custom  of 
the  patriarchs.  The  same  law  contains  the  4th  commandment  related  to  the 
sanctity  of  the  sabbath.     Yet  you  break  the  letter  of  the  latter  law  by  circum- 


CoMMON  Version. 


20  The  people  answered  and  said,  Tliou  hast 
a  devil :  who  goetli  about  to  kill  thee  ? 

21  Jesus  answered  and  said  unto  them,  I 
have  done  one  work,  and  ye  all  marvel. 

22  Moses  therefore  gave  unto  you  circum- 
cision ;  (not  because  it  is  of  Moses,  but  of  the 
fathers;)  and  ye  on  the  sabbath  day  circumcise 
a  man. 

23  If  a  man  on  the  sabbath  day  receive  cir- 
cumcision, that  the  law  of  Moses  should  not  be 
broken  ;  are  ye  angry  at  me,  because  T  have 
made  a  m:in  every  whit  whole  on  the  sabbath  I 
day?  I 

^  Gr.  a  whole  man  sound. 


Revised  Version. 

20  veto  kill  me?  The  multitude  answered, 
Thou  hast  a  demon:  who  seeketh  to  kill 

21  thee?  .lesus  answered  and  said  unto  them, 
I  did  one  work,  and  ye  all  marvel  because 

22  thereof.  Moses  hath  given  jou  circum- 
cision (not  that  it  is  of  Moses,  but  of  the 
fathers) ;  and  on  the  sabbath  ye  circumcise 

23  a  man.  If  a  man  receiveth  circumcision  on 
the  sabbath,  that  the  law  of  Moses  may  not 
be  broken  ;  are  ye  wroth  with  nie,  because 
I  made  1  a  man  every  whit  whole  on  the 


John  7: 24-27]        JESUS  TEACnlNQ  TUE  JEWS  AT  JERUSALEM.  135 


cising  a  man  on  the  sabbath.  Still  you  admit  that  work  as  lawful  on  the 
sabbath,  and  justify  it  because  of  another  law  in  regard  to  circumcision  of  a 
male  child  on  the  eighth  day.  You  do  this  sabbath  work  that  the  law  of 
Moses  about  circumcision  be  not  broken.  That  is,  you  make  the  law  of  cir- 
cumcision higher,  and  allow  it  to  take  precedence  of  the  law  about  the  sab- 
bath. If  you  may  justly  set  aside  the  Mosaic  law  about  the  sabbath  simply 
to  circumcise  a  man,  why  are  you  angry  at  me,  for  healing  an  entire  man, 
"making  him  every  whit  whole?"  This  cannot  surely  be  pressed  to  mean 
cleansing  from  sin  ;  but  you  circumcise  to  purify  part  of  a  man  ;  I  cured  the 
entire  man.  The  question  was  unanswerable.  They  ought  to  have  learned 
the  lesson  from  Moses.  Circumcision  was  a  symbol  of  putting  away  impurity, 
and  of  enrolment  among  God's  people.  The  act  of  Jesus  was  the  cure  of  a 
man,  not  figuratively,  nor  partially,  but  really  and  completely.  Therefore 
he  adds  : 

24.  Judge  not  .  .  appearance]  They  had  interpreted  the  Mosaic  law 
rightly  in  regard  to  their  own  acts  respecting  circumcision  on  the  sabbath 
when  necessary.  Now  he  urges  them  to  apply  the  same  principle  in  judging 
of  his  acts. 

25.  Is  not  this  he  ?]  His  boldness  in  vindicating  himself  caused  some  of 
the  dwellers  in  Jesusalem  to  wonder  that  the  rulers  did  not  arrest  Jesus. 
They  knew  of  the  plot  to  destroy  him,  as  their  exclamation  shows  :  "la  not 
this  he  whom  they  seek  to  kill  ?"  Yet  he  speaks  openly,  boldly  (it  is  the 
same  Greek  word  as  in  vs.  4  and  13),  and  they  do  not  answer  him.  Have 
they  been  convinced  by  his  arguments?  Do  they  accept  his  claims?  "  Can 
it  be  that  the  rulers  know  that  this  [person]  is  the  Christ  ?  "  that  is,  Are  the 
rulers  prepared  to  recognize  him  as  the  Christ?  The  form  of  the  question 
shows  the  grave  doubts  in  the  minds  of  the  questioners,  and  that  they  really 
expected  a  negative  reply.  The  rulers  would  not  recognize  Jesus  as  the 
Christ. 

2;.    the  Christ  conieth  no  one  knoweth  whence]    The  Jewish  mind 

held  that  there  would  be  great  mystery  about  the  Christ  and  his  coming. 
From  Dan.  7  :  13  and  Mai.  3  : 1,  a  tradition  had  arisen  about  his  sudden  ap- 
pearance in  the  temple,  or  dazzling  on  a  throne  in  the  clouds  of  heaven  :  but 
from  whence  he  would  appear  they  knew  not.  They  indeed  knew  that  he 
was  to  be  born  in  Bethlehem,  and  might  be  hid  until  his  sudden  manifesta- 
tion, but  Elijah  must  appear  to  declare  him  ;  others  would  not  know  him,  nor 
whence  he  was.  Yet  they  knew  whence  Jesus  was,  who  his  parents,  his 
brothers,  his  sisters  were,  and  that  he  was  of  Nazareth,  and  as  they  supposed 


Common  Versiok. 

24  Judge  not  according  to  the  appearance, 
but  judge  righteous  judgment. 

25  Tlien  said  some  of  them  of  Jerusalrtn,  Is 
not  this  lie,  whom  they  nt-ck  to  kill? 

2r,  But,  lo,  h.'  speaketh  holdly,  and  they  say 


Revised  Version. 

24  sabbath  ?    Judge  not  according  to  appear- 
ance, but  judge  righteous  judgement. 

25  Some  therefore  of  them  of  Jerusalem  said, 
2G  I.s  not  this  he  whom  they  seek  to  kill?  And 

lo.  he  speaketh  openly,  and  they  say  noth- 


nothing  unto  him.    Do  the  rulers  know  indeed  ing  unto  him.     Can  it  be  that  the  rulers  in 

that  this  is  the  very  Christ?  i  27  deed  know  that  this  is  the  Christ?     How- 

27  Howbeit  we  know  this  man  whence  he  is:  ]  beit  we  know  this  man  whence  he  is  :  but 
but  when  Christ  cometh,  no  mau  knoweth  i  wbeu  the  Christ  cometb,  no  one  knoweth 
whence  he  is.  i 


136 


COMMENTARY   ON  THE   GOSPEL  OF  JOHN. 


[John  7:28-31. 


not  of  Bethlehem.  Guided  by  their  wrong  traditional  views,  and  the  ortho- 
dox teachings  of  their  day,  they  could  not  see  satisfactory  evidence  that  Jesus 
was  the  Christ.  Yet  the  vagueness  of  their  thought,  and  the  mystery  their 
traditions  and  fancies  had  thrown  about  the  Christ  and  his  coming,  ought  to 
liave  led  the  more  candid  among  them  to  consider.  Is.  53 :  2,  and  whether 
Jesus  might  not  be  their  Christ.  This  indeed,  was  the  effect  upon  a  few,  like 
Nicodemus  and  Joseph  of  Arimathaea. 

28.  ye  know  whence  I  am]  Jesus  "cried"  that  is,  spoke  in  a  loud 
voice ;  the  same  is  said  of  John  the  Baptist,  John  1  :  15.  These  ringing 
words  amazed  those  in  the  temple  courts.  He  concedes  that  they  have  super- 
ficial knowledge  of  him.  They  know  that  he  comes  from  Galilee,  and  is  of 
Nazareth  :  the  human  form  and  human  origin  they  might  know.  ''And  yet 
I  have  not  come  of  mysel-f."  All  grammarians  see  an  adversative  force  in  the 
*'  Kai "  here.  AVhat  you  claim  to  know  is  not  all ;  there  is  another  side,  a 
different  phase  which  you  do  not  know.  That  fact  is,  you  do  not  know  him 
that  sent  me,  yet  he  is  "  true,"  that  is,  genuine,  real ;  he  is  a  real  being,  and 
also  absolutely  true. 

29.  I  know  him]  I  am  from  him,  and  he  sent  me.  That  is,  my 
"  whence  "  or  origin,  is  what  you  think,  but  it  is  far  more  than  that.  I  know 
the  Father,  am  from  him,  and  am  clothed  with  authority  from  him,  for  he 
sent  me.  He  did  not  name  God,  or  the  Father,  but  the  Jews  understood  him 
to  mean  that  God  had  sent  him.  See  John  5:18.  To  charge  these  orthodox 
rulers  with  ignorance  of  God,  and  for  a  Galilaean  teacher  to  claim  intimate 
knowledge  of,  and  authority  from  him,  was  in  their  eyes  something  worse  than 
presumption  ;  it  was  blasphemy. 

30.  sought  to  take  him]  "They"  refers  to  the  Jewish  authorities, 
the  rulers.  They  wanted  to  arrest  him;  yet  they  feared  the  people,  a  large 
party  of  whom  evidently  favored  him,  as  we  learn  from  another  Gospel  was 
the  case  in  a  similar  instance.  Matt.  21 :  26.  John  sees  a  divine  reason  for 
this  hesitation  to  seize  Jesus  :  "  his  hour  was  not  yet  come." 

31.  many  believed  on  him]  He  was  not  merely  allowed  to  go  free 
from  arrest,  but  many  of  the  multitude  believed  on  him.  The  Greek  6e 
marks  the  contrast  in  the  statements.  The  Jewish  rulers  on  their  part,  not 
only  refrained  from  arresting  him,  but  many  of  the  people  believed  on  him, 
as  the  Christ.     They  took  sides  with  Jesus,  and  boldly  asked,  "  When  the 


Common  Version. 

28  Then  cried  Jesus  in  the  temple  as  he 
taught,  saying,  Ye  both  know  me.  and  ye  know 
whence  I  am:  and  I  am  not  come  of  myself, 
but  he  that  sent  me  is  true,  whom  ye  know 
not. 

29  But  I  know  him ;  for  I  am  from  him,  and 
he  hatii  sent  me. 

30  Then  tliey  sought  to  take  him :  but  no 
man  laid  hands  on  him,  because  his  hour  was 
not  yet  come. 

31  And  many  of  the  people  believed  on  him, 
and  said,  When  Christ  cometh,  will  he  do  more 
miracles  than  these  which  this  man  hath 
done  ? 


Eevised  Version. 

28  whence  he  is.  Jesus  therefore  cried  in  the 
temple,  teaching  and  saying.  Ye  both  know 
me,  and  know  whence  I  am ;  and  I  am  not 
come  of  myself,  but  he  that  sent  me  is  true, 

29  whom  ye  know  not.    I  know  him  ;  because 

30  I  ajn  from  him,  and  he  sent  me.  They 
sought  therefore  to  take  him  :  and  no  man 
laid  his  hand  on  him,  because  his  hour  was 

31  not  yet  come.  But  of  the  multitude  many 
believed  on  him  ;  and  they  said.  When  the 
Christ  shall   come,  will  he  do  more  signs 


John  7  :  32-34.] 


JESUS;  THE  RULERS  AND  OFFICERS. 


137 


Christ  shall  come  (as  you  look  for  him),  will  he  do  more  signs  than  those 
which  this  man  iiath  clone?"  "more"  not  merely  in  number,  but  in  their 
significance  and  wonderful  power.  In  fact,  they  meant  to  intimate  that  Jesus 
had  fulfilled  all  the  conditions  to  be  expected  of  their  Messiah. 

Suggestive  ArPLicATioxs. — 1.  A  mind  willing  to  obey  God,  is  the  only 
mind  that  can  rightly  understand  God's  teaching.  2.  In  spiritual  things, 
acting  leads  to  wider  and  better  knowledge.  3.  The  precepts  of  God's  law 
do  not  conflict.  Yet  one  of  them  may  take  precedence  of  another.  4.  Hasty 
judgments  are  usually  wrong.  5.  The  unbelieving  may  be  misled  by  ap- 
pearances. G.  They  may  know  much  about  Christ,  yet  not  know  God.  7.  The 
worldly  wise  may  miss  the  truth,  while  the  unlearned  may  find  it,  in  spiritual 
things. 

Jesus  ;  the  Rulers  and  Officers.    7  :  32-44. 

Jerusalem.     October,  a.  n.  29. 

The  Pharisees  joined  with  the  priestly  and  Sadducean  party  and  sent  oflScers 
to  arrest  Jesus.  His  answer  awakened  the  sympathy  of  the  people,  and  the 
officers  hesitated  to  execute  their  orders.  The  people  were  divided,  some  re- 
garding him  as  a  great  prophet,  others  as  the  Messiah,  and  yet  others  agreeing 
with  the  rulers. 

32.  The  Pharisees  heard  the  people]  Read  as  in  the  Revised  Version, 
omitting  "  that."  The  Pharisees  were  mingling  with  the  crowds,  and  heard 
for  themselves  these  murmurings  about  Jesus.  They  were  the  influential, 
orthodox  party,  but  the  chief  priests  belonged  to  the  Sadducee.s,  or  at  least 
Caiaphas  and  his  family  of  chief  priests  were  Sadducees.  'J'he  two  Jewish 
sects  united  against  Jesus,  and  the  result  was  that  officers  were  sent  to  arrest 
him.  These  events  were  all  crowded  into  the  two  or  three  last  days  of  the 
feast. 

33.  a  little  while  I  am  with  you]  There  is  a  tone  of  sorrow  and  ten- 
derne.ss  in  these  words.  Jesus  sees  in  the  action  of  the  rulers  a  sign  of  the 
near  approach  of  the  fatal  hour,  when  they  will  take  him.  The  last  clause 
refers  to  his  crucifixion  and  departure  from  the  world,  which  he  connects  with 
his  previous  declaration  concerning  God  who  had  sent  liim. 

34.  where  I  am,  ye  cannot  come]  Then  they  will  seek  but  not  find 
liim,  for  where  he  is  they  cannot  come.  No  enemies  of  Christ,  nor  unbe- 
lievers can  enter  into  the  presence  of  the  ever-existent  One.  The  words,  "  Ye 
shall  .seek  n)e,"  may  mean  that  there  will  be  a  limit  to  God's  mercy  to  the 
Jewish  nation,  and  also  that  they  will  earnestly  desire  or  long  for  their  Mes- 
siah, to  deliver  them,  and  will  not  find  him.     In  this  sense  his  words  had  an 


Common  Version. 

32  ^  Tlie  Pliarisees  heard  tliat  the  people 
nuinmireil  such  things  concerning  him  ;  and 
thf  Pharisees  and  the  chief  priests  sent  officers 
to  t:ike  liini. 

I)."?  Tlieii  siiid  Jesus  \iiito  them,  Yet  a  little 
while  am  I  with  you,  and  then  I  go  unto  him 
that  sent  me 

;{4  Ye  slrtll  seek  me,  and  shall  not  find  me  : 
and  where  I  am,  thither  ye  cannot  come. 


Revised  Version. 

32  than  those  which  this  man  hath  done  ?  The 
Pharisees  heard  the  multitude  murmuring 
these  things  concerning  liim  ;  and  the  chief 
priests  and  the    Pharisees  sent   officers    to 

315  take  him.  .Tesus  therefore  said.  Yet  a  little 
while  am  I  with  you,  and  I  go  unto  him  that 

34  sent  me.  Ye  shall  seek  me,  and  shall  not 
find  me  :  and  where  I  am,  ye  cannot  come. 


138  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  7 :  35-37. 


awful  fulfilment  about  40  years  later  at  the  siege  and  destruction  of  Jerusa- 
lem. Even  to  this  day  the  Jews  are  in  some  sense  seeking  or  looking  for  the 
Messiah,  but  cannot  find  him.  A  similar  idea  is  found  in  the  lament  over 
Jerusalem  :  "  Your  house  is  left  unto  you  desolate,"  Matt.  23  :  38. 

35.  Whither  will  this  man  go]  They  affected  to  ridicule  his  speech. 
They  sneered  at  the  mysterious  allusion  to  their  inability  to  find  him,  or  to 
come  where  he  would  go.  With  cont-emptuous  tones  they  ask,  "  Will  he  go 
unto  the  Dispersion  among  the  Greeks,  and  teach  the  Greeks  ?  "  The  phrase 
is  unusual.  If  a  Jew  went  unto  the  dispersed,  it  would  be  to  his  own  brethren, 
the  Israelites  scattered  among  the  nations.  But  they  ask  with  scorn  if  this 
man  is  going  to  the  dispersed  or  scattered  Greeks  to  teach  the  Gentiles  or 
Greeks.  Some  understand  that  "dispersion  "  refers  to  the  Jews  scattered  in 
lands  beyond  Palestine.  But  the  Greek  word  here  is  not  that  rendered 
"Grecian  "or "Hellenist"  and  which  is  used  to  distinguish  the  Grecian  Jew 
from  the  Palestinian  Jew,  but  is  the  word  for  "  Greeks  "  as  in  contrast  with 
the  "  Jew  "  of  any  kind.  In  this  lies  the  keen  sarcasm  of  the  question.  "  They 
meant  to  suggest  the  uttermost  trea.son  to  tiie  traditions  of  Israel  "  says  Prof. 
Reynolds.  "What  is  this  word?"  What  does  he  mean  by  this  saying? 
Possibly  there  was  a  feeling  of  uncertainty,  a  vague  sense  of  some  terrible 
prophecy  lingering  in  their  minds,  and  which  is  reflected  in  the  repetition  of 
the  question  in  v.  36.  They  affected  to  treat  his  words  with  contempt,  or  as 
silly  nonsense,  yet  were  haunted  by  their  strange  enigmatic  form,  and  their 
dark,  veiled,  and  possibly  awful  meaning. 

37.    last  day,  the  great  day  of  the  feast]    The  feast  of  tabernacles 

lasted  seven  diiys.  On  the  1st,  loth  and  23rd  of  the  seventh  month  of  the 
Jewish  sacred  year  there  was  a  solemn  assembly,  and  "  no  servile  work  "  was 
to  be  done.  See  Num.  29.  The  "  last  day,"  the  "  great  day"  means  either 
the  "  seventh  day,"  which  it  would  be  strictly,  or  the  "  eighth  day  "  on  which 
was  the  solemn  assembly.  Probably  the  latter  day  is  meant,  as  that  in  time 
became  attached  to  the  feast  proper,  and  was  so  reckoned  in  the  Talmud,  Mid. 
Coh.  118  :  3.  Compare  2  Mace.  10  :  6.  The  "  great  day  "  refers  to  the  "  solemn  " 
assembly.  On  this  day  Jesus  stood  and  "  cried,"  see  v.  28,  calling  in  a 
loud  voice,  "  If  any  man  thirst,  let  him  come  unto  me  and  drink."  Why  this 
apparently  abrupt  and  loud  declaration?  It  is  generally  believed  that  Jesus 
alluded  to  a  custom  of  the  feast  of  tabernacles  current  at  the  time.  At  the 
morning  sacrifice  during  the  sacred  week,  libations  of  water  were  poured  out 
in  the  temple.     A  priest  with  a  golden  pitcher  went  from  the  temple  to  the 


Common  Version. 

35  Then  said  the  Jews  among  themselves, 
Whither  will  he  go,  that  we  shall  not  find  him  ? 
will  he  go  unto  the  dispersed  among  the  Gen- 
tiles, and  teach  the  Gentiles? 

36  What  manner  of  saying  is  this  that  lie 
said,  Y'e  shall  seek  me,  and  shall  not  find  me : 
and  where  I  am,  Untlier  ye  cannot  come? 

37  In  the  last  day,  the  great  day  of  the 
feast,  Jesus  stood  and  cried,  saying,  If  any  man 


Revised  Version. 

35  The  Jews  therefore  said  among  themselves, 
Whither  will  this  man  go  that  we  shall  not 
find  him  ?  will  he  go  unto  the  Dispersion 
1  among  the  Greeks,  and  teach  the  Greeks  ? 

36  What  is  this  word  that  he  said,  Ye  shall 
seek  me,  and  shall  not  And  me:  and  where 
I  am,  ye  cannot  C(ime? 

37  Now  on  the  last  day,  the  great  day  of  the 
feast,  Jesus  stood  and  cried,  saying,  If  any 


thirst,  let  him  come  unto  me,  and  drink.  '        man   thirst,  let  him  come  unto  me,  and 

1  Gr.  of. 


John  7  :  38-40.]  JKSl'S  ;  THE  RULKRS   AND  OFFICERS.  13(j 


fountain  of  Siloam,  followed  by  all  the  people.  Filling  the  golden  pitcher  at 
the  fountain,  the  priests  bore  it  through  tiie  streets  amid  the  joyful  shouts  and 
Kongs  of  the  multitude,  and  the  sountl  of  cymbals  and  trumpets.  It  was  a 
time  of  such  great  rejoicing  that  tiie  Jews  used  to  say  of  one  not  at  this  cere- 
mony, he  had  not  really  been  at  the  feast.  Reaching  the  temple  the  priest 
lifted  the  pitcher,  pouring  out  the  water  by  the  altar  of  burnt  ofiering,  while 
llie  people  sang,  "Tiierefore  with  joy  shall  ye  draw  water  out  of  the  wells 
of  salvation,"  Is.  12  : 3.  It  is  not  certain  that  this  libation  was  continued  on 
the  eighth  day.  If  it  was  not,  then  this  call  of  Jesus  would  be  the  more  signifi- 
cant and  striking.  His  invitation  is  as  wide  as  the  thirst  of  the  race.  Who- 
ever desires  and  thirsts  for  the  water  of  eternal  life  is  urged  to  come.  He  is 
to  come  to  Jesus  for  the  water  of  life,  who  will  give  it  freely.  Jesus  gives 
a  fountain  of  living  water.  This  is  the  theme  of  his  discourse  to  the  woman 
of  Samaria,  John  4  :  14. 

38.  He  that  belicveth  on  me]  The  thirst  signifies  a  sense  of  personal 
want.  This  must  precede  belief  on  the  Saviour.  Then  comes  the  sense  of 
spiritual  refreshment  from  believing.  This  faith  shall  be  a  fountain  within 
his  affections,  pouring  forth  in  abundance  to  bless  others.  The  phrase  "  as 
the  Scripture  saith"  is  difficult  because  the  words  that  follow  do  not  occur  in 
that  precise  form  in  any  Old  Testament  passage.  But  the  substance  is  found 
in  several  texts,  as  Is.  44  :  3  ;  55  : 1  ;  Zech.  14  :  8  ;  Joel  3  ;  18  ;  and  Ezekiel 
47.  Kyle  proposes  to  read,  "  shall  flow  rivers  of  living  water,  as  the  Scripture 
hath  said  it  should  be."  But  this  only  transfers,  rather  than  removes  the 
difficulty. 

39.  this  spake  he  of  the  Spirit]  The  evangelist  explains  to  his 
readers  the  meaning  of  Jesus'  words.  Living  a  generation  after  they  were 
spoken,  John  interpreted  them  in  the  light  of  events  which  followed.  He 
alludes  clearly  to  the  gift  of  the  Holy  Spirit  upon  believers  on  the  day  of 
pentecost  and  at  other  times  during  the  apostolic  labors,  after  Jesus  was  glori- 
fied, that  is,  after  his  resurrection  and  ascension. 

40.  Of  a  truth  this  is  the  Prophet]  or,  "This  is  of  a  truth  the  prophet." 
There  were  many  thoughtful,  candid  minds  among  tlie  people  who  had  been 
sincerely  seeking  for  the  truth  in  regard  to  Jesus.  His  teaching  at  the  feast, 
ending  with  the  invitation  of  vs.  37,  38,  l)ronght  them  to  a  decision.  This  is 
the  prophet — the  prophet  Moses  had  said  would  come.  Dent.  18  :  15.  Others 
went  further  and  definitely  declared  Jesus  to  be  the  MessiMh.  To  this  otiiers 
objected:  "  What,  doth  the  Christ  come  out  of  Galilee?"  These  objectors 
do  not  appear  to  iiave  known  tiiat  Jesus  was  born  in  Betlilehem.     Or,  if  they 


Common  Versio.v. 


38  He  tliat  believfth  on  mo.  as  the  Sciiptiire 
liath  said,  out  of  his  belly  sliall  flow  rivers  of 
living  water. 

;5ft  (But  this  spake  he  of  the  Spirit,  which 
they  that  believe  on  him  slioulil  receive:  for 
the  Holy  Gliost  was  not  vet  given;  because 
that  .lesus  was  not  yet  plorified.) 

40  «"  Many  of  the  peojile  therefore,  when 
they  heard  tliis  saying,  s:iid,  Of  a  truth  this  is 
the  Prophet. 

1  Gr.  out  oj  his  belly.        ^Some  ancient  authorities  read /or  (he  Holy  Sj>iril  was  not  yet  givtn 

10 


Revised  Version. 


38  drink.  He  that  believeth  on  me.  as  the 
scrij)turehath  said,  i  from  within  him  shall 

39  flow  rivers  of  living  water.  Rut  this  spake 
lie  of  the  Spirit,  wliich  they  that  believed 
on  him  were  to  receive  :  -  for  the  Spirit 
was  not  yet  given;  because  .lesus    was   not 

40  yet  glorified.  Some  of  the  multitude  there- 
fore, when  they  heard  these    words,  said. 


140  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  7 :  41-45. 

knew  it,  they  regarded  him  as  residing  in  Galilee,  while  they  rightly  under- 
stood the  Scripture,  that  Christ  was  to  come  of  Bethlehem,  the  village  where 
David  was.  See  Micah  5  :  2,  3 ;  Isa.  11 : 1  ;  Matt.  2:5,  6.  The  evangelist 
simply  reports  the  divided  views,  without  pointing  out  their  mistakes.  To 
infer  that  John  was  ignorant  of  the  birthplace  of  Jesus,  because  he  does  not 
stop  to  correct  the  wrong  views  of  some  of  this  multitude,  is  the  wildest  con- 
jecture. 

43.  a  diyision  .  .  because  of  him]  Jesus  did  not  bring  peace  but 
division,  Luke  12  :  51.  This  has  been  true  for  eighteen  centuries,  and  will 
be  true  while  the  world  stands.  Says  Ryle,  "  Grace  and  nature  never  will 
agree  any  more  than  oil  and  water,  acid  and  alkali.  A  state  of  entire  quiet 
.  .  may  even  be  a  symptom  of  spiritual  disease  and  death." 

44.  some  .  .  would  have  taken  him]  There  were  some  in  the  crowd 
so  hostile  and  angry,  that  they  would  have  arrested  him.  They  were  of  the 
Pharisaic  and  ruling  party  :  their  helpers,  servants,  and  henchmen ;  the 
"  whippers-in  "  for  political  and  party  leaders.  Yet  "  no  man  laid  hands  on 
him,"  a  restraint  quite  remarkable,  which  the  writer  does  not  explain.  But 
it  is  explained  by  other  evangelists ;  "  they  feared  the  people,"  Luke  22  :  2 ; 
"  Not  on  the  feast  day,  lest  there  be  an  uproar  of  the  people,"  Mark  14:2; 
Matt.  26 : 5. 

Suggestive  Applications. — 1.  God's  servants  are  protected  until  their 
work  is  done.  2.  Christ  suffers  long,  but  will  finally  withdraw  himself  from 
the  persistent  unbeliever.  3.  Jesus  is  at  great  pains  to  make  himself  and  his 
grace  known  to  men.  4.  He  speaks  of  himself:  we  are  to  speak  of  him. 
5.  There  are  divided  views  about  Christ :  will  your  belief  save  you  ?  6.  He 
offers  the  living  water ;  the  outpouring  of  the  Holy  Spirit.  7.  The  central 
test  of  your  religion  is  your  relation  to  Christ. 

Pharisees,  Officers  and  Nicodemus.    7  :  45-52. 

Jerl'Salem.  October,  a.  d.  29. 
The  bitterness  of  the  Pliarisees  now  breaks  out  against  the  officers,  who  are 
charged  with  a  taint  of  this  Galilaean  teacher's  heresy.  Nicodemus  attempts 
to  defend  Jesus  against  the  irregular  and  unlawful  measures  of  the  Pharisees, 
but  is  sharply  rebuked  by  them.  This  scene  must  have  taken  place  in  the 
assembly  room  of  the  Sanhedrin  or  in  some  of  the  officials'  rooms  in  the 
temple. 

45.  Why  (lid  ye  not  bring  him  ?]     The  officers  of  v.  32  returned  with 


Common  Version. 

41  Others  said,  This  is  the  Christ.    But  some 
said,  Shall  Christ  come  out  of  Galilee? 

42  Hath  not  the  Scripture  said,  That  Christ 


Revised  Version. 

41  This  is  of  a  truth  the  prophet.     Others  said, 
This  is  the  Christ.     But  some  said,  What, 

42  doth  the  Christ  come  out  of  Galilee  ?     Hath 


Cometh  of  the  seed  of  David,  and  out  of  the  |        not  the  scripture  said  that  the  Christ  com- 
town  of  Bethlehem,  where  David  was?  eth  of  the  seed  of  David,  and  from  Bethle- 


43  So  there  was  a  division  among  the  people 
because  of  him. 

44  And  some  of  them  would  have  taken  him ; 
but  no  man  laid  hands  on  him. 


43  hem,    the   village    where   David    was  ?     So 
there  arose  a  division  in  the  multitude  be- 

44  cause  of  him.     And   some  of  them  would 
have  taken  him ;  but  no   man   laid  hands 


45  ^  Then    came  the   officers   to   tbe   chief  i        on  him. 
priests  and  Pharisees;  and  they  said  unto  them,  i  45      The  officers  therefore  came  to  the  chief 
Why  have  ye  not  brought  him?  \        prie.sts  and  Pharisees;  and  they  said  unto 


John  7  :  46-49.] 


PHAKTSEES,   OFFICERS  AND  NICODEMUS. 


141 


their  orders  not  executetl.  Tliey  neither  served  the  warrant,  as  we  would  say, 
nor  brought  the  offender.  The  "chief  priests"  were  Annas  and  his  family, 
five  of  whom,  at  different  periods  were  high  priests.  In  counsel  with  them 
were  tlie  Pharisee?,  so  tliat  the  two  great  Jewish  sects,  Sadducees  and  Pliari- 
sees  are  represented.  Donbtle.^s  there  was  a  hasty  informal  session  of  the 
Sanhedrin,  the  members  of  that  body  belonging  to  both  sects.  The  question 
"Why  did  ye  not  bring  him?"  reads  like  an  official  one  from  the  court 
(v.  32)  that  had  sent  out  the  officers.  The  officers  had  been  foiled,  and 
baffled,  partly  by  the  wonderful  address  of  Jesus  and  partly  by  the  swaying 
enthusiasm  of  the  crowd. 

46.    Never  man  spake  like  this  man]    Or,  "Never  man  so  spake,"  as 

in  the  Revised  Version,  is  closer  to  the  Greek,  thougli  the  Common  Version 
is  more  perspicuous  P^nglish.  This  answer  sliows  that  the  oflBcers  were  pro- 
foundly impressed  with  tiie  power  and  peculiar  eloquence  and  truthfulness  of 
the  words  of  Jesus.  Their  exclamation  is  likewi.^^e  one  of  amazement.  They 
had  been  awed,  and  stunned  by  something  unexpected  ;  and  this  was  their 
excuse  for  failing  to  bring  the  man  they  were  sent  to  arrest. 

4*.  The  Pharisees  .  .  answered]  Mark  that  the  leaders  here  are 
Phari.sees,  not  the  Sadducees  of  whom  were  the  chief  priests.  They  aspired 
to  be  the  leaders  and  gu:irdians  of  the  orthodox  doctrines.  They  were  proud 
of  their  position  and  angry  at  those  who  differed  from  them.  Those  who 
have  right  views  of  religion,  do  not  further  those  views  by  persecuting  others, 
or  getting  angry  at  them.  The  Pharisees  assumed  that  they  were  orthodox 
and  right,  yet  we  see  now  that  they  were  wrong.  Their  words  were  fierce. 
"  Are  ye  deceived,"  led  astray  ?  "  Ye,  who  are  set  to  obey  orders.  Have 
you  proved  treacherous;  been  corrupted,  bribed,  or  filled  with  weaknes.';, 
folly  and  delusions?"  They  elsewhere  spoke  of  Jesus  "as  this  deceiver," 
Matt.  27  :  63. 

48.  the  rulers  believed]  They  asked  the  first  of  these  questions  hastily. 
They  are  soon  stung  by  the  revelation  of  one  ruler,  who  is  ready  to  speak  a 
word  for  Jesus.  Perhaps  they  had  a  suspicion  of  the  opposition  of  Nicodemus 
to  their  act,  or  that  some  rulers,  not  of  their  party,  were  favoring  Jesus.  They 
add  "or  any  of  the  Pharisees?"  They  expected  a  decided  negative  answer. 
Yet  in  their  hot  haste  tiiey  scarcely  waited  for  an  answer,  until  they  had  pro- 
nounced the  well-understood  anathema  or  curse  upon  the  multitude.  It 
cannot,  however,  be  taken  as  a  formal  ecclesiastical  excommunication,  hut 
only  an  expression  of  the  bitter  contempt  and  spite  these  Pharisees  had 
toward  tho.se  of  the  multitude  who  favored  Jesus.  They  are  an  ignorant 
rabble;  but  we  are  the  interpreters  of  the  law:  this  is  the  proud,  pompous 
spirit  of  their  speech. 


Common  Version. 

46  The  officers  answered,  Never  man  spake 
like  this  man. 

47  Then  answered  them  the  Pharisees,  Are 
ye  also  deceived? 

48  Have  any  of  the  rulers  or  of  the  Pharisees 
believed  on  him  'I 

49  But  thi.'j  peuple  wh«  knuweth  uut  the  law 
are  cun>«d. 


Revised   Version. 

46  them,  "Why  did  ye   not   bring   him  ?     The 
officers   aniswered.    Never  man    so    spake. 

47  Tlie    Pharisees   therefore  answered    them, 

48  Are  ye  also   led  astray?     Hath    any  of  the 
rulers  believed  on  him,  or  of  the  Pharisees? 

49  But  this  multitude  who   knoweth   not  the 


142 


COMMENTARY  ON  THE  GOSPEL  OF  JOHN. 


[John  7  :  50-52. 


50,  51.    Nicodemus  saith  .  .  Doth  our  law  judge]    Here  is  another 

unexpected  rebufl".  Nicodemiis,  who  is  identified  as  the  one  that  came  to 
Jesus  by  night,  John  3 : 1-10,  and  also  "  being  one  of  them,"  tliat  is,  he  was 
a  ruler  witli  them.  He  was  a  teacher;  he  expounded  the  law,  and  therefore 
they  could  not  say  that  he  did  not  know  the  law.  He  pointed  them  to  the 
first  principle  of  their  law.  It  does  not  condemn  a  man  without  giving  that 
man  a  personal  hearing,  an  examination,  and  a  chance  to  explain  his  conduct, 
or  defend  it.  The  law  must  know  specifically  what  the  man  does  ;  his  crime 
or  misdeed  must  be  distinctly  stated,  and  the  precise  part  of  the  law  that  has 
been  violated  should  be  named.  Compare  Ex.  23  :  1  ;  Deut.  1  :  16,  17,  with 
Deut.  18  :  19-22,  and  19  :  15-21.  They  had  condemned  Jesus  in  advance  of 
a  hearing. 

52.    They  answered.  .  Art  thou  also  of  Galilee  ?]    This  was  a  coarse 

bluster.  And  the  last  point,  their  appeal  to  Scripture,  was  inaccurate.  By 
sneeringly  asking  Nicodemus  "  Art  thou  also  of  Galilee  ?  "  they  meant  to 
touch  his  pride.  Were  they  to  count  him  as  an  ignorant,  provincial  country 
gawky  from  Galilee  ? 

out  of  Galilee  ariseth  no  prophet]  They  did  not  mean  that  the  great 
prophet  Cometh  not  from  Galilee.  They  asserted  that  no  prophet  came  from 
Galilee.  The  present  tense  is  used  to  signify  the  state  or  condition  of  that 
region.  It  was  not  one  from  which  prophets  .sprang.  They  directed  Nicode- 
mus  to  examine  the  records,  and  affirmed  that  history,  past  and  present,  would 
sustain  this  assertion.  But  that  is  doubtful.  They  rather  overstated  the  case. 
Even  if  Hosea  of  Samaria,  and  Kahum,  .supposed  by  some  to  be  of  Elkosh,  a 
town  of  Galilee,  and  Elisha  of  Abel-meholah  be  put  aside  as  doubtful,  we 
have  Elijah  of  Thisbe,  who  was  at  least  from  that  provincial  region,  and 
Jonah  of  Gath-hepher  of  Galilee,  2  Kings  14  :  25.  Later  the  great  apostles 
and  prophets  of  the  New  Testament  era  came  from  Galilee,  and  even  the 
wisdom  of  the  Talmud  was  crystallized  and  written  by  renowned  Jewish 
teachers  of  Tiberias  in  Galilee.  The  Phari.sees  in  their  rage,  took  up  the  fact 
that  prophets  generally  came  from  Judaea  and  stretched  it,  for  their  purpo.se, 
into  the  statement  that  no  prophet  came  out  of  Galilee.  The  spirit  of  these 
Pharisees  possesses  many  people  now.  The  question  with  them  at  bottom  is 
not.  Is  religion  true?  Is  it  right  to  serve  God,  to  be  a  thorough  Christian? 
But  are  the  rulers,  the  great  men,  the  scientific,  the  leaders  in  high  society 
very  religious  ?  The  other  phase  of  it  is  shown  in  the  positivist  in  philosophy, 
who  says,  There  is  no  truth  outside  of  my  creed ;  there  is  no  righteousness 
"  out  of  our  church." 

Suggestive  Applications. — 1.  The  power  of  Jesus  and  of  his  teaching 


Common  Version, 

50  Nicodemiis  saith  unto  them,  (he  that 
came  to  Jesus  by  night,  being  one  of  them,) 

51  Doth  our  law  judge  any  man,  before  it 
hear  him,  and  know  what  he  doeth  ? 

52  They  answered  and  said  nnto  him,  Art 
thou  also  of  Galilee  ?  Search,  and  look  :  for  out 
of  Galilee  ariseth  no  prophet. 


Revised  Version. 

50  law  are  accursed.  Nicodemus  saith  unto 
them  (he  that  came  to  him  before,  being 

51  one  of  them),  Doth  our  law  judge  a  man, 
except  it  first  hear  from  himself  and  know 

52  what  he  doeth  ?  They  answered  and  said 
"unto  him,  Art  thou  also  of  Galilee?  Search, 
and  1  see  that  out  of  Galilee  ariseth  no 
l>rophet. 


1  Or,  see :  for  out  of  Galilee,  d-c. 


John  7: 53;  8:1.]  THE  WOMAN  TAKEN   IN  ADULTERY.  143 

upon  the  hearts  and  consciences  of  men  is  inexplicable  to  the  worldly.  2.  The 
religious  Pharisee  of  every  age  regards  Jesus  as  a  deceiver,  a  fanatic.  3.  There 
is  no  bitterness  like  that  of  a  religious  party.  4.  The  Mosaic  law  would  not 
condemn  a  man  before  it  granted  him  a  hearing:  this  is  true  of  all  righteous 
human  law.  5.  Godly  men,  and  great  Christian  teachers  may  arise  from  the 
most  unexpected  quarters.  We  are  not  to  put  down  a  good  person,  because 
of  an  humble  origin. 

The  Woman  Taken  in  Adultery.    7  :  53  to  8  :  11. 

Jervsalem. 

This  passage  has  given  rise  to  one  of  the  most  perplexing  questions  relating 
to  the  text  of  the  Gospels.  It  is  wanting  in  nearly  all  the  older  Uncial  copies 
of  this  Gospel,  in  several  ancient  versions,  and  it  is  not  noticed  by  some  of 
the  earliest  critical  fathers  of  the  church.  It  seems  to  break  the  connection 
of  the  narrative,  which  naturally  passes  directly  from  7  :  52  to  8  :  12.  A  few 
MSS.  which  contain  this  section  put  it  in  other  places  in  the  Gospels,  as  after 
John  7:  36,  or  at  the  close  of  this  Gospel,  or  after  Luke  21.  On  the  other 
hand  it  is  found  in  the  present  position  in  most  of  the  later  Uncials,  and  in  at 
least  300  cursive  manuscripts,  in  the  Old  Latin,  the  Vulgate,  Jerusalem 
Syriac,  and  Ethiopic  versions;  and  is  accepted  by  Augustine,  Jerome,  Am- 
brose and  Apostolical  Constitutions,  Some  modern  critical  scholars  have  re- 
garded it  as  a  genuine  part  of  John's  Gospel.  It  must  be  conceded,  however, 
that  a  majority  of  competent  scholars  of  all  schools,  do  not  regard  it  as  an 
original  portion  of  the  Gospel,  or  that  it  was  written  by  John.  Yet  most  of 
them  agree  that  it  is  true  history,  and  bears  the  marks  of  apostolic  origin.  It 
is  therefore'  retained  (but  in  brackets  by  the  English  revisers)  as  an  authentic 
fact,  though  not  originally  a  part  of  this  Gospel. 

7  :  53.  eyery  man  unto  his  own  house]  Surely  there  is  nothing  un- 
natural in  these  words  applied  either  to  the  company  of  the  Pharisees,  chief 
priests,  and  officers,  or  to  the  multitude.  The  most  obvious  application  of 
them  in  the  connection  in  which  they  now  stand  is  to  those  who  were  ques- 
tioning the  officers,  and  censuring  them  for  not  arresting  Jesus.  The  unex- 
pected question  of  Nicodemus,  one  of  their  number,  tended  to  throw  them 
into  confusion,  and  they  would  be  likely  to  break  up,  as  stated  in  v.  53. 

8  : 1.  but  Jesus  went]  The  close  connection  in  the  Greek  of  7  :  53  with 
8  : 1  is  shown  in  the  Revised  Version  by  "  but ;  "  they  went  every  man  unto 
his  own  house :  except  Jesus,  who  "  went  unto  the  mount  of  Olives."  The 
expression,  "  mount  of  Olives,"  is  common  in  other  Gospels,  but  not  in  John. 
Some  regard  this  as  strong  evidence  that  John  did  not  write  this  passage. 
But  John  does  not  refer  to  the  journeys  of  Jesus  to  and  from  Jesusalem  dur- 
ing passion  week.     He  once  mentions  that  Jesus  crossed  the  brook  Kedron. 


C 


Common  Version. 

53  And  every  man  went  ur\,to  his  own  house. 
"HAP.  VIII. — Jesus  went  unto  the  mount 
of  Olives. 


Revised  Version. 

53      '[And  they  went  every  man  unto  his  own 
8  housi-  :  lint  Josus  went  unto  tlio  mount  of 


1  M'lRt  of  the  ancient  authorities  omit  John  vii.  53 — viii.  11.     Those  which  contiiin  it  vary 
much  from  each  other 


144 


COMMENTARY  ON  THE  GOSPEL   OF  JOHN. 


[John  8:2-4. 


The  argument  is  therefore  weak,  since  that  Jesus  went  unto  the  Mount  of 
Olives,  agrees  witli  tlie  other  Gospels. 

2.  came  again  into  the  temple]  This  is  noteworthy  because  of  the 
sharp  encounter  with  the  rulers,  and  the  plot  to  arrest  Jesus,  which  John  has 
recorded  in  7:45ff.  He  returned  early  to  the  temple;  all  the  people,  the 
common  people,  gathered  about  him,  and  he  sat  down  and  taught  them.  This 
is  a  concise,  plain,  and  forcible  description,  free  from  affectation  and  art,  and 
of  the  same  general  character  as  the  other  portions  of  Gospel  history.  The 
linguistic  is  one  of  the  strong  internal  evidences  urged  to  prove  that  this 
section  was  not  wi-itten  by  John.  Meyer,  for  example,  says  that  "  in  the  use 
of  words  "  it  "  displays  the  synoptic  stamp."  To  support  this  assertion  he 
notices  that  John  uses  Trpui  for  "  early  "  instead  of  bpOpov  as  here  used  and 
in  Luke  24  : 1.  But  irfjui  for  "  early  "  is  not  peculiar  to  John.  In  fact  he 
uses  it  only  once,  and  Tzpuia  only  twice,  while  Mark  uses  the  former  6  limes 
and  Matthew  uses  the  two  forms  4  times.  On  the  other  hand  bpBpov  alone  is 
not  found  in  the  synoptics,  and  only  once  at  all  (Luke  24:1),  where  it  is 
qualified  by  fiaBeog.  Moreover  KaOiaag^  "  sat  down,"  which  is  also  urged  as 
showing  a  synoptic  stamp  to  this  text,  though  more  common  in  the  synoptics 
than  those  cited  above  also  occurs  in  John  5  times  elsewhere.  It  is  further 
said  that  John  uses  6  ox^-og  and  hi  ox^t  for  "people"  or  "multitude"  in- 
stead of  6  /aog  as  here.  But  again  6  ox^og  is  not  peculiar  to  John,  as  it 
occurs  more  than  twice  as  many  times  in  Matthew  and  Luke  as  in  John,  and 
nearly  twice  as  many  in  the  short  Gospel  of  Mark  as  in  John.  Nor  is  /aog 
found  only  here  in  John's  Gospel,  but  twice  elsewhere, — 11  :  50  and  18  :  14, — 
and  it  occurs  8  times  in  the  Revelation  of  John.  These  linguistic  expressions 
usually  cited  to  support  the  synoptic  stamp  of  this  passage,  or  to  prove  its 
non-Johannine  character  are  therefore  of  little  value,  except  perhaps  to  illus- 
trate the  general  weakness  of  an  argument  based  on  such  grounds. 

3.  scribes  and  Pharisees]  In  7:  45  the  phrase  is  "chief  priests  and 
Pharisees;"  but  "scribes"  are  not  elsewhere  named  in  Johannine  writings, 
though  found  in  other  Gospels.  They  break  in  upon  the  teaching  of  Jesus, 
bringing  a  woman  taken  in  adultery.  The  scene  is  briefly  and  graphically 
described.  It  is  natural  to  suppose  that  the  guilty  woman  was  brought  to 
these  Jewish  rulers,  as  a  step  towards  trial.  They  suddenly  conceived  the 
idea  of  bringing  the  case  to  Jesus  for  judgment,  thinking  that  it  might  afford 
them  a  fresh  accusation  against  him.  They  therefore  pulled  the  woman  along 
with  them,  and  made  her  stand  in  the  midst  of  the  crowd  before  Jesus.  Then 
they  state  their  question. 

4.  taken  .  .  in  the  yery  act]     The  sin  was  great,  and  there  could  be 


Common  Veksion. 

2  And  early  in  the  morning  he  came  again 
into  the  temple,  and  all  the  people  came  unto 
him;  and  he  sat  down,  and  taught  them. 

3  And  the  scribes  and  Pharisees  brought 
unto  him  a  woman  taken  in  adultery;  and 
when  they  had  set  her  in  the  midst, 

4  They  say  unto  him,  Master,  this  woman 
was  taken  in  adultery,  in  the  very  act. 


Revised  Version. 

2  Olives.  And  early  in  the  morning  he  came 
again  into  the  temple,  and  all  the  people 
came    unto  him  ;    and   he   sat  down,   and 

3  taught  them.  And  the  scribes  and  the 
Pharisees  bring  a  woman  taken  in  adultery; 
and  having  set  her  in  the  midst,  they  say 

4  unto  him,  3  Master,  this  woman  hath  been 


I  Or,  Teacher 


John  8:  5-8]  THE  WOMAN   TAKEN   IN   ADULTERY.  146 


no  qtiestlon  about  the  fact ;  as  she  was  taken  in  the  act,  it  could  not  be  denied, 
and  further  proof  was  not  needed  ;  so  they  represented. 

5.  Moses  commanded  .  .  what  sayest  thou  ?]    They  remind  him  of 

the  Mosaic  h\\\,  "  to  slone  such."'  This  was  when  a  betrothed  virgin  or  a  mar- 
ried woman  committed  the  sin,  Deut.  22  :  23,  24  ;  Lev.  20  :  10.  But  in  those 
cases  both  the  adulterer  and  aduUeress  were  to  be  put  to  death.  Here  only 
the  woman  was  arrested  :  nothing  is  said  of  the  man.  Jesus  liad  shown 
lliem  new  interpretations  of  the  law  ;  what  had  he  to  say  in  this  case  ? 

6.  This  they  said  tempting  [trying]  him]    They  wanted  to  find  new 

grounds  for  accusing  him.  If  he  said  the  woman  should  not  be  stoned,  then 
they  could  have  denounced  him  to  the  people  as  one  who  favored  impurity 
and  the  breaking  of  the  Mosaic  law.  If  he  approved  the  stoning,  then  they 
might  accuse  him  before  the  Roman  authorities  as  one  who  assumed  the  au- 
thority to  put  criminals  to  death,  a  right  reserved  to  Roman  rulers  alone  at 
that  time.  Or,  if  he  favored  stoning,  they  may  have  determined  to  stone  her 
at  once,  thus  raising  a  mob,  which  would  cause  the  Roman  oflScers  to  arrest 
Jesus  as  the  instigator  and  leader. 

wrote  on  the  ground]  The  meaning  of  this  act  of  Jesus  has  been 
variously  understood.  It  is  useless  to  conjecture  what  he  wrote.  His  act 
might  be  understood  as  a  sign  that  he  was  not  considering  their  question,  but 
was  intent  upon  thoughts  of  his  own.  Similar  instances  of  teacliers  turning 
away  from  those  about  them,  to  give  themselves  up  to  thoughts  of  their  own 
are  mentioned  in  Greek  writers,  as  Aristophanes,  Ach.  31.  "As  though  he 
heard  them  not"  of  the  Common  Version  is  a  comment  by  the  translators  of 
that  version  ;  they  have  no  equivalent  words  in  the  Greek. 

'  7.  when  they  continued]  They  pressed  him  for  an  answer.  He  rises 
up  from  his  stooping  posture,  as  one  absent  in  thought  slowly  comes  to  a  con- 
sciousness of  things  near  at  hand. 

He  that  is  without  sin  .  .  first  cast  a  stone]    "  Without  sin  "  means 

without  any  sin,  and  is  not  to  be  restricted  to  the  particular  sin  of  adultery. 
It  might  safely  apply  to  the  sin  of  unchastity  in  thought,  as  elsewhere  tha:t 
law  is  stated  by  our  Lord,  Matt.  5  :  28.  The  first  among  the  woman's  accusers 
•to  cast  a  stone  upon  her,  should  be  the  one  who  was  sinless.  Any  others 
would  condemn  themselves,  by  the  same  judgment  with  which  they  condemned 
the  woman.  The  point  of  this  decree  was  to  show  the  rulers  that  freedom 
from  the  outward  act,  did  not  necessarily  imply  freedom  from  guilt  of  inward 


Common  Version. 
5  Now   Moses  in    the   law    coramaiidei   us, 


Revised  Version. 
5  taken  in  adultery,  in  tbe  very  act.     Now 


that  such  should  be  stoned  :  but  what  sayest  .  in  the  law  Moses  commandeth  us  to  stone 

thou?                                                                               i  6  such  :  what  then  sayest  thou  of  her?     And 

fi  This  they  said,  tempting  him,  that   they  I  this  thoy  said,  tryin};  him,  that  they  might 

might  have  to  accuse  him.     But  Jesus  st(K)ped  1  have  whereof  to   accuse   him.     But   Jesus 

down,  and  with //w  fingir  wrote  on  the  ground,  i  stooped  down,  and  with  his  finger  wrote  on 

as  though  he  heard  them  not.                                   '  7  the   ground.      But  when    they   continued 

7  So  when  thev  continued  asking  him,  he  asking  him,  he  lifted  up  himself,  and  said 


lifted  up  himself,  and  said  unto  them.  He  that 
is  without  sin  among  you,  let  him  first  cwst  a 
stone  at  her. 

8  And  again  he  stooped  down,  and  wrote  on 
tbe  ground. 


unto  them.  He  that  is  without  sin  among 
you,  let  him  first  cast  a  stone  at  her.  And 
again  he  stooped  down,  and  with  his  finger 


146 


COMMENTARY   ON   THE  GOSPEL  OF  JOHN. 


[John  8 : 9-11. 


sin  or  even  impurity.  Then  it  would  suggest  to  tlie  culprit  that  her  sin  did 
not  utterly  bar  her  against  the  hope  of  pardon,  and  a  return  to  a  life  of  chastity. 
Having  said  this  he  again  returned  to  writing  on  the  ground. 

9.  went  out  one  by  one]  The  words,  "  being  convicted  by  their  own 
conscience"  are  not  in  the  Kevised  Version.  Most  scholars  regard  them  as 
a  comment  not  found  in  the  best  Greek  text,  although  they  undoubtedly  give  a 
true  explanation  of  the  act  of  the  accusers.  It  is  not  intended  to  describe  the 
order  of  their  going,  as  if  it  was  according  to  their  rank.  "  From  the  eldest, 
unto  the  last"  describes  how  those  next  to  Jesus  and  leading  in  the  accusation 
went  out  first,  and  all  followed,  until  the  last  one  went,  leaving  no  one  but 
Jesus  with  the  woman.  She  remained  standing  in  the  midst,  that  is,  of 
the  court,  or  where  the  crowd  had  been.  Augustine  says:  "Two  were  left, 
misery  and  pity." 

10.  Woman,  where  are  they  ?]  As  if  renewing  his  attention,  he  rises 
up  as  before,  and  asks  the  woman  where  her  accusers  are.  Getting  no  reply, 
he  adds,  "  Did  no  man  condemn  thee  ?  "  This  may  refer  not  merely  to  what 
had  just  passed,  but  to  some  trial  and  condemnation  by  the  rulers,  before  she 
had  been  brought  before  Jesus.  For  the  Greek  word  usually  has  a  judicial 
sense  in  the  New  Testament. 

11.  Xeither  do  I  condemn  thee]  Jesus  did  not  ask  the  woman  whether 
she  was  guilty  or  not,  but  only  "  Did  no  one  condemn  thee  ?  "  That  could  be 
answered,  and  would  give  a  further  gleam  of  hope.  His  sentence,  full  of 
wisdom  and  of  pity,  cannot  be  taken  as  an  assurance  of  forgiveness.  It  is  a 
declaration  that  he  will  not  condemn  :  he  is  not  come  to  judge,  to  condemn, 
but  to  seek  and  to  save  the  lost.  He  impliedly  condemns  the  sin,  but  not 
the  sinner. 

go  and  sin  no  more]  or,  "Go,  from  henceforth  [literally  "now"]  sin 
no  more."  A  similar  charge  was  given  to  the  impotent  man  in  the  temple. 
See  John  5  :  14.  Mark  it  is  not  said  "  Thy  faith  hath  saved  thee,  Go  in  peace," 
Luke  7 :  50,  spoken  to  another  sinful  woman,  and  also  to  the  woman  with  an 
issue  of  blood,  Luke  8  :  48.  The  narrative  ends  abruptly.  Whether  the 
woman  repented  and  was  saved ;  whether  the  rulers  again  arrested  her  for 
trial,  or  what  became  of  her,  we  are  not  told.  This  inimitable  story  has  been, 
read  for  ages  in  the  church,  as  a  striking  illustration  of  the  wisdom  and  mercy 
of  Jesus,  of  his  power  to  deal  with  sins  of  malice  and  of  impurity,  with  a 
delicacy,  dignity  and  profound  depth  of  spiritual  feeling  that  only  a  divine 
teacher  would  possess. 


Common  Version. 

9  And  they  which  heard  it,  being  convicted 
by  their  own  conscience,  went  out  one  by  one, 
beginning  at  the  eldest,  even  unto  the  last  : 
and  Jesus  was  left  alone,  and  the  woman  stand- 
ing in  the  midst. 

10  When  Jesus  had  lifted  up  himself,  and 
saw  none  but  the  woman,  he  said  unto  her, 
Woman,  where  are  those  thine  accusers  ?  hath 
no  man  condemned  thee  ? 

11  She  said.  No  man,  Lord.  And  Jesus  said 
unto  her,  Neither  do  I  condemn  thee:  go,  and 
sin  no  more. 


Revised  Version. 

9  wrote  on  the  ground.  And  they,  when 
they  heard  it,  went  out  one  by  one,  begin- 
ning from  the  eldest,  even  unto  the  last :  and 
Jesus  was  left  alone,  and  the  woman,  where 

10  she  was,  in  the  midst.  Anil  Jesus  lifted  up 
himself,  and  said  unto  her,  Woman,  where 
are  they  ?  did  no  man  condemn  thee?  And 

11  she  said,  No  man.  Lord.  And  Jesus  said. 
Neither  do  I  condemn  thee  :  go  thy  way ; 
from  henceforth  sin  no  more.] 


John  8: 12.] 


JESUS,  THE   LIGHT  OF  THE  WORLD. 


147 


Suggestive  Applications. — 1.  The  mere  professor  of  religion  is  apt  to 
be  most  zealous  in  condemning  sin  in  others.  2.  Zeal  for  a  party  sometimes 
leads  to  acts  that  are  quite  contrary  to  the  spirit  of  true  religion.  3.  The 
wicked  are  often  convicted  by  an  appeal  to  conscience.  4.  God  may  con- 
demn sin,  yet  spare  the  sinner.  5.  True  repentance  includes  a  forsaking 
of  sin. 

Jesus,  the  Light  of  the  World.    8 :  12-30. 

Jerusalkm.     October,  a.  d.  29. 

This  section  is  usually  regarded  by  critical  writers  as  following  that  ending 
with  7  :  52.  Some  suppose  that  the  feast  of  tabernacles  closed  with  a  brilliant 
illumination  of  the  temple  courts,  and  that  this  suggested  the  discourse  of 
Jesus  on  the  true  light.  In  that  ca.se  it  must  have  been  spoken  on  the  last 
day  of  the  feast,  and  following  all  the  teaching  and  events  narrated  in  Chap. 
7  :  37-52.  But  the  Greek  Tca'/iv  ovv  is  opposed  to  thi.s,  as  Meyer  ob.serves, 
and  so  are  the  statements  in  v.  20.  The  whole  context  implies  another  oc- 
casion, following  the  last  day  of  the  feast, 

12.  I  am  the  light  of  the  world]  John  delights  in  ^wc  "light"  to 
illu.strate  spiritual  truth.  He  uses  it  32  times:  it  occurs  only  37  times  else- 
where in  the  New  Testament.  That  this  thought  was  suggested  or  linked 
with  the  illumination  of  the  temple  at  the  feast  of  tabernacles  is  po.ssible,  as 
it  is  probable  but  by  no  means  certain  that  this  illumination  was  continued 
through  the  feast  to  the  last  day.  It  was  a  custom  to  light  up  the  temple  in 
the  court  of  the  women  by  the  golden  candelabra  on  the  first  day.  The 
thought  of  Jesus,  however,  goes  much  deeper  than  this  symbol  would  imply. 
He  is  the  light  of  the  world,  because  he  is  the  source  of  its  life.  John  must 
have  been  impressed  with  the  central  thought  of  this  discour.se  when  he  wrote 
the  sublime  sentences  at  the  opening  of  his  Gospel :  "In  him  was  life;  and 
the  life  was  the  light  of  men,"  1  :  4.  Mark  liow  broad  are  the  words  of  Jesus, 
He  does  not  say  "the  light  of  the  saint.s,"  but  "the  light  of  the  world," 
Wherever  Jesus  goes  through  this  world  of  sin  and  moral  darkness,  there  is 
a  sure  illumining  all  around  him.  Thus  it  must  be,  that  whoever  followeth 
Jesu.s,  ".shall  not  walk  in  the  darknes.s,  but  shall  have  the  light  of  life,"  This 
is  a  striking  characteristic  of  this  kind  of  light.  It  brings  life.  AViiile  it  is 
true  in  a  lower  sense  that  light  generally  is  needful  to  life  (though  there  are 
forms  of  phy.sical  life  in  total  darkness,  as  fish  live  in  the  depths  of  the  dark- 
ness of  the  Mammoth  Cave),  this  light  gives  true  life,  that  life  which  is  from 
above.  Heathen  lands,  where  Christ  is  not  known,  are  in  darkness;  dark 
regions  without  the  light.  There  is  no  light  there  to  get  into,  for  there  is  no 
Chri.st  there  to  shed  light.  Sin  and  death,  darkness  impenetrable  reigns,  and 
will  reign  until  Christ  is  preached,  and  his  Spirit  illumines  those  lands.  The 
world  of  humanity  is  in  hopele.s.s,  endless  night,  without  the  light  ot  Jesus. 


CoMMoy  Vkksiox. 

12  *"  Then  sptike  Jesus  again  unto  them, 
Faying,  I  am  the  li^htof  tlie  world:  he  thnt 
followeth  me  shall  not  walk  in  darkness,  but 
shall  have  the  light  of  iifu. 


Revised  Version. 

12  Again  therefore  Jesus  spake  unto  them, 
saying,  I  am  the  light  of  the  world  :  he  that 
fiiiloweth  me  shall  not  walk  in  the  dark- 


148  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  8 :  13-16. 

13.  thy  record  [witness]  is  not  true]  "Witness"  is  better  than 
"  record."  What  is  the  bearing  of  this  assertion  upon  the  claim  of  Jesus 
that  he  was  the  light  of  the  world  ?  The  Pharisees  perceived  the  broad  na- 
ture of  the  claim,  and  recalling  perhaps  his  own  words,  at  an  earlier  period, 
John  5 :  31,  they  confront  him  with  his  own  reasoning.  Such  an  exalted 
claim  as  you  make,  should  be  attested  by  stronger  witness  than  simply  your- 
self. Your  witness  is  "  not  true,"  that  is,  not  trustworthy,  not  valid,  or  con- 
vincing. You  admit  the  maxim  that  more  than  a  single  witness  is  needful 
to  establish  any  fact.     We  must  therefore  deny  your  extraordinary  claim. 

14.  for  I  know  whence  I  came]  Jesus  maintains  his  right  to  testify 
in  his  own  case,  and  on  his  own  behalf;  a  right  widely  admitted  now  in  legal 
courts.  His  "  record,"  or  more  accurately,  "  his  witness  "  or  testimony  of 
himself  is  trustworthy  in  itself,  for  it  is  supported  by  facts.  Furthermore  he 
goes  on  to  say  that  his  witness  is  supported  also  by  the  witness  of  the  Father. 
And  the  testimony  of  two  persons  the  law  decrees  to  be  true,  or  trustworthy. 
A  witness  very  ignorant  might  be  distrusted  ;  but  one  known  to  possess  ful- 
ness of  knowledge  upon  all  branches  of  the  subject  on  which  his  testimony 
was  given,  would  be  received.  It  was  this  definite  knowledge  of  his  own 
origin,  work,  destiny,  and  the  host  of  heavenly  witnesses  that  he  had,  that 
gave  his  testimony  weight.  On  the  other  hand,  their  utter  ignorance  of  him 
and  all  these  important  facts  concerning  him,  made  them  incompetent  to  sit 
as  jurors  in  the  case. 

15.  Te  judge  after  the  flesh]  He  takes  exception  to  their  fitness  to 
judge  him,  as  an  accused  person  objects  lo  an  ignorant  or  a  prejudiced  man 
sitting  as  juror  to  try  him.  Your  entire  principle  and  methods  of  judgment 
are  false,  not  spiritual.  You  apply  wrong  tests  ;  you  look  at  my  outward 
appearance,  ray  humanity  only.  You  do  not  look  into  my  spiritual  nature, 
mission  and  work.  You  condemn  me  without  inquiring  fairly  into  my  char- 
acter as  sent  from  the  Father.  I  condemn  no  man  ;  that  is,  I  am  rather  come 
to  save.  See  John  5  :  45.  This  is  my  great  mission  to  earth.  But  he  follows 
this  with  a  remarkable  qualification,  as  if  his  thought  suddenly  shot  forward 
to  the  time  when  judgment  would  be  executed  on  those  who  rejected  him. 

16.  if  I  Judge,  my  judgment  is  true]  "  Even  if  I  judge,  my  judgment 
is  true."  This  may  mean  that  if  my  work  brings  judgment  upon  any  ;  if  the 
light,  because  it  was  light,  condemns  the  darkness,  such  condemnation  is  true, 
that  is,  trustworthy  or  just.  You  ask  how?  Because  it  is  not  my  judgment 
alone.    The  Father  is  with  me  in  this  decision.     It  is  in  accord  with  the  law 


Revised  Version. 

13  ness,  but  shall  have  the  light  of  life.  The 
Pharisees  therefore  said  unto  him,  Thou 
bearest  witness  of  thyself;  thy  witness  is 


Common  Version. 

13  The  Pharisees  therefore  said  unto  him, 
Thou  bearest  record  of  thyself;  thy  record  is 
not  true. 

14  Jesus  answered  and  said  unto  them,  !  14  not  true.  Jesus  answered  and  said  unto 
Though  I  bear  record  of  myself,  yet  my  record  I  them,  Even  if  I  bear  witness  of  myself,  my 
is  true:  for  I  know  whence  I  came,  and  witness  is  true;  for  I  know  whence  I  came, 
whither  I  go;  but  ye  cannot  tell  whence  11  and  whither  I  go  ;  but  ye  know  not  whence 
come,  and  whither  I  go.                                           15  I  come,  or  whither  I  go.     Ye  judge  after 

15  Ye  judge  after  the  flesh  ;  I  judge  no  man.     16  the  flesh  ;  I  judge  no  man.     Yea  and  if  I 

16  And  yet  if  I  judge,  my  judgment  is  tiue:  judge,  my  judgement  is  true;  for  I  am  not 
for  I  am  not  alone,  but  I  and  the  Father  that  |  alone,  but  I  and  the  Father  that  sent  m§. 
Bent  me. 


John  8  :  17-20.] 


JESUS,   THK   LIGHT   OF  THE  WORLD. 


149 


that  controls  the  entire  spiritual  realm.  It  has  in  it  the  wisdom,  justice  and 
goodness  of  God. 

n.    In  your  law  .  .  testimony  of  two  men  is  true]    The  words 

"  your  law  "  are  not  a  mark  of  dissent  from  tlieir  law.  Jesus  appealed  to  the 
law  as  theirs  because  they  acknowledged  it,  and  claimed  it  as  a  peculiar 
possession.  It  was  an  argumentum  ad  hominem,  and  thus  unanswerable.  Mark, 
too,  the  contrast  in  the  character  of  the  witnesses ;  the  law  approved  of  the 
testimony  of  "  two  men,"  but  Jesus  offered  that  of  two  divine  persons  ;  one  of 
these  they  should  surely  believe,  for  they  accepted  one  as  God,  and  he  has 
sent  the  other.  His  mission  and  work  testify  for  his  person  and  character. 
His  mission  had  been  also  attested  by  signs,  and  miracles,  and  by  the  fact 
that  his  life,  mission  and  work  in  all  respects  fulfilled  the  prophecies  con- 
cerning the  Messiah.  He  reas.serted  therefore  his  right  to  bear  testimony  in 
his  ow°n  behalf,  and  again  declared  that  the  Father  also  bore  unmistakable 
witness  concerning  him.     Compare  1  John  4  :  2,  14  ;  5:9,  10. 

19.  Where  is  tliy  Fatlier?]  They  do  not  ask  "who?"  but  "where?" 
Tliev  well  knew  whom  he  meant.  But  they  sneeringly  ask,  "  Where  is  thy 
Father?  "  They  did  not  allude  to  his  reputed  earthly  father,  but  pretended 
that  tliis  witness  had  no  actual  existence.  If  "  thy  Father  "  is  to  witness  for 
you,  where  is  he?  He  ought  to  be  here;  bring  him.  This  sneer  was  the 
"only  answer  they  could  make,  since  he  had  shown  them  that  the  testimony  he 
offered  in  his  own  behalf  was  in  accord  with  their  law. 

Jesus  again  answers  the  taunts  with  great  calmness  and  patience.  It  is  the 
old  story :  You  do  not  know  me,  nor  my  Father.  And  to  forestall  any  ob- 
jection, he  adds,  if  ye  knew  me,  ye  would  know  my  Father  also.  This  para- 
dox seemed  to  them,  no  doubt  more  mysterious  than  his  other  sayings.  Yet 
it  is  but  another  form  of  the  truth  stated  in  the  last  clause  of  v.  14.  You 
think  you  know^  me  :  you  see  me  in  human  form,  but  the  human  form  is  not 
really  "me,  so  you  do  not  know  me,  me  in  my  true  character  as  one  with  the 
Father.  My  ministry  has  brought  you  no  light,  yet  "I  am  the  light  of  the 
world."  The  light  is  here,  but  you,  spiritually  blind,  do  not  perceive  the 
light  nor  know  me. 

20.  in  tlie  treasury]  In  the  court  of  the  women  at  the  temple  in 
Jerusalem,  there  were  13  chests,  witii  trumpet-shaped  openings  for  receiving 
alms.  This  was  one  of  the  most  public  places  in  the  temple.  Whether  this 
treasury  was  near  the  room  Gazith  in  which  the  Sanhedrin  met,  is  quite  un- 
certain, as  Edersheira  has  shown.     Again  the  writer  explains  to  his  non- 


CoMMON  Version. 

17  Tt  is  also  written  in  your  law,  that  the 
testimony  of  twu  men  is  true. 

18  I  aril  one  that  bear  witness  of  myself, 
and  the  Father  that  sent  me  beareth  witness 
of  me. 

19  Then  said  they  unto  him,  Where  is  thy 
Father?  Jesus  answered.  Ye  neither  know 
me,  nor  my  Father:  if  ye  had  known  me,  ye 
should  have  known  my  Father  also. 

20  These  words  spake  Jesus  in  the  treasury, 
as  he  taught  in  the  temple  :  and  no  man  laid 
bands  ou  him ;  for  his  hour  was  not  yet  come. 


Revised  Version. 

17  Yea  and  in  your  law  it  is  written,  that  the 

18  witness  of  two  men  is  true.  I  am  he  that 
beareth  witness  of  myself,  and  the  Father 

19  that  sent  me  bearetli  witness  of  me.  They 
said  therefore  unto  him,  Where  is  thy  Fa- 
ther? Jesus  answered,  Y'e  know  neither 
me,  nor  my   Father:  if  ye  knew   me,  ye 

20  would  know  my  Father  also.  These  words 
spake  he  in  the  treasury,  as  he  taught  in 
the  temple  :  and  no  man  took  him ;  be- 
cause his  hour  was  not  yet  come. 


J50  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  8 :  21-24. 

Jewish  readers  why  Jesus  was  not  arrested  by  the  rulers ;  not  because  they 
were  overawed,  but  "his  hour  was  not  yet  come."  His  work  was  not  done  ; 
his  teaching  and  witness  not  perfected.     See  Chap.  7  :  30. 

21.  die  in  your  sin]  This  marks  a  new  discourse.  It  may  have  been 
on  the  same  day  and  at  the  same  place  as  the  former,  although  the  definite 
note  in  v.  20  of  the  place  where  the  former  was  given,  would  lead  the  reader 
to  infer  that  what  followed  was  at  least  upon  another  occasion,  if  not  at  some 
other  place  in  the  temple  or  in  Jerusalem.  The  "  therefore  "  marks  that  his 
further  teaching  followed,  since  the  Jews  did  not  lay  hands  on  him.  Because 
of  this,  he  said  to  them  "  I  go  away  :  "  the  force  of  the  Greek  being,  "  I  go 
away  voluntarily,  of  my  own  will,"  a  hint  that  they  would  not  force  him  away 
until  he  willingly  yielded  himself  up  to  them.  You  will  then  seek  for  me  to 
deliver  you  from  calamities,  from  the  Roman  oppression,  but  you  will  die  in 
your  sin.  There  is  without  doubt  here  a  fulness  of  meaning  in  these  words, 
which  his  hearers  did  not  understand.  The  double  destruction  coming  upon 
many  of  them  in  the  terrible  sufferings  and  death  attending  the  destruction 
of  Jerusalem  40  years  later,  and  the  spiritual  death  of  those  who  would  nol 
believe  were  wrapped  in  the  significant  words.  In  proof  that  they  had  a 
deeper  meaning  than  the  fall  of  Jerusalem,  notice  the  added  words  :  "  Whither 
I  go,  ye  cannot  come."  Yet  he  said  to  the  penitent  thief  on  the  cross,  "  To- 
day shalt  thou  be  with  me  in  paradise,"  Luke  23  :  43.  The  words  cannot 
then  be  narrowed,  as  Meyer  and  others  would  limit  them,  to  the  condition  of 
the  Jews  up  to  death,  but  includes  what  they  would  not  be  able  to  do  after 
death,  that  is,  come  where  the  risen  Christ  would  go. 

22.  "Will  he  kill  himself?]  This  they  may  have  asked  in  mockery. 
But  it  shows  that  they  had  a  hint  of  the  meaning  in  his  last  words.  As  if 
they  had  said,  "  Certainly  if  you  intend  to  descend  to  hades,  we  will  not  follow 
you  there."  According  to  Josephus,  the  Jews  held  that  a  special  punishment 
in  hades  awaited  those  who  killed  themselves,  Wars,  3 :  8  ;  5. 

23.  Ye  are  from  beneath]  Jesus  took  no  special  notice  of  their  sneer, 
but  replied  with  apparent  sorrow,  Ye  are  of  the  low  and  baser  nature.  The 
words  cannot  be  strained  to  mean,  Ye  are  from  hell  or  hades  (Godet),  for 
while  KciTu  has  this  force  sometimes  in  classic  Greek,  the  next  clause,  "Ye 
are  of  this  world"  excludes  that  meaning  here.  But  the  thoroughly  worldly 
in  this  life,  are  drifting  to  the  lower  world,  and  must  land  there,  unless  they 
are  born  anew.  This  is  the  wide  contrast  between  the  two  lives,  the  worldly 
and  Christian ;  one  is  from  beneath,  the  other  from  above.     Nothing  can 


Common  Version. 
21  Then  said  Jesus  again  unto  them,  I  go 


Revised  Version. 
21       He  said  therefore  again  unto  them,  I  go 


my  way,  and  ye  shaU  seek  me,  and  shall  die  in  j        away,  and  ye  shall  seek  me,  and  shall  die 
your  sins  :  whither  I  go,  ye  cannot  come.  !        in  your  sin  :  whither  I  go,  ye  cannot  come. 

22  Then  said  the  Jews,  Will  he  kill  himself?  ;  22  The  Jews  therefore  said.  Will  he  kill  him- 
because  he  saith,  Whither  I  go,  ye  cannot  self,  that  he  saith,  Whither  I  go,  ye  cannot 
come.                                                                            i  23  come?     And   he   said   unto  them,    Ye   are 

23  And  he  said  unto  them,  Ye  are  from  be-  |  from  beneath  ;  I  am  from  above  :  ye  are  of 
neath  ;  I  am  from  above :  ye  are  of  this  world  ;  24  this  world  ;  I  am  not  af  this  world.  I  said 
I  am  not  of  this  world.  !        therefore   unto   you,  that  ye   shall  die  in 

24  I  said  therefore  unto  you,  that  ye  shall  I  your  sins  :  for  except  ye  believe  that  I  am 
die  in  your  sins  :  for  if  ye  believe  not  that  I  am 

he,  ye  shall  die  in  your  sins.  I 


John  8 :  25-27.] 


JESUS,  THE  LIGHT  OF  THE  WORLD. 


151 


prevent  death  by  sin,  except  belief  on  Christ,  the  "  I  am  "  of  the  Old  and  of 
the  New  Testament.  The  Messiah,  the  Lamb  of  God  would  take  away  sin, 
and  thus  remove  that  death  of  the  higher  nature  caused  by  sin,  and  would 
grant  a  new  heavenly  life,  lifting  man  from  his  worldly  low  nature  again  into 
the  image  of  God. 

25.  Who  art  thou  ?]  By  this  question  they  illustrated  the  truth  of  what 
Jesus  had  just  said  ;  Ye  neither  know  me  nor  my  Father,  v.  19. 

Even  .  .  that  I  said]  This  is  one  of  the  most  perplexing  clauses  in  the 
Gospel  and  has  been  variously  rendered:  (1)  "  PJven  that  which  I  have  also 
spoken  unto  you  from  the  beginning,"  Revised  Version.  So  hold  substantially 
Chrysostom,  Calvin  and  Lightfoot,  and  it  agrees  with  the  Septuagint  in  Gen. 
43:18,  20.  (2)  "Altogether  that  which  I  also  speak  unto  you,"  Margin  of 
American  Revised  Version  ;  or,  (3)  ''How  is  it  that  I  even  speak  to  you  at 
all?"  Margin  of  English  Revised  Version.  Literally  tlie  Greek  order  is, 
(4)  "  The  beginning  that  which  also  I  say  to  you."  Some  as  Augustine  and 
Wordsworth  have  said  it  meant,  (5)  "  I  am  the  beginning,  etc."  But  this  is 
opposed  to  the  usual  grammatical  form  ;  ryv  apxr/v  "  the  beginning,"  to  give 
this  sense  should  be  in  the  nominative  form,  instead  of  the  accusative  as  it 
now  is.  Others  treat  it  as  an  exclamation,  as  the  marginal  reading  of  the 
English  revisers  just  cited.  It  is  perhaps  better  taken  adverbially,  as  signi- 
fying the  time :  (1)  "Even  that  which  I  am  saying  to  you  from  the  begin- 
ning;" or  as  assigning  the  total  of  his  teaching  on  the  subject,  (2)  "Altogether 
that  which  I  also  speak  unto  you."  The  meaning  of  the  passage  has  been 
discussed  sharply  since  the  days  of  Augustine.  Of  the  several  interpretations 
the  first  seems  on  the  whole  the  best.  Dwight  (in  Godet)  hesitatingly  decides 
for  the  second  explanation,  and  "Westcott  prefers  the  third  explanation. 

26.  many  things  to  say]  Meyer  observes  on  this  verse :  After  the 
question  in  v.  25,  we  must  imagine  a  reproving  clause.  The  paraphrase:  "I 
have  very  much  to  speak  concerning  you,  and  especially  to  blame :  but  I 
refrain  therefrom,  and  restrict  myself  to  my  immediate  task,  which  is  to  utter 
forth  to  the  world  that  which  I  have  heard  from  God  the  True,  who  has  sent 
me."  But  this  suppo.sed  restraint  is  hardly  consistent  with  the  appeal  to  the 
Father  as  true,  nor  with  the  severe  words  which  follow.  See  vs.  41-44. 
Jesus  reverts  to  the  charges  of  v.  24  and  reminds  them  of  the  many  more  he 
had  to  speak.  They  were  spoken  as  we  shall  .soon  see.  Compare  also  for  the 
most  fearful  condenmation.  Matt.  23.  The  will  of  the  Father  Jesus  declare.s, 
and  he  knows  that  will,  since  he  has  heard  the  P'ather. 


Common  Version. 

2o  Then  said  they  unto  him,  Who  art  thou? 
And  Jesus  saith  unto  them,  Even  the  «a7n«that 
I  said  unto  you  from  the  beginning. 

2C  I  have  many  things  tn  say  and  to  judge 
of  you  :  but  he  that  gent  me  is  true ;  and  I 
speak  to  the  world  those  things  which  I  have 
lieard  of  him. 

27  They  understood  not  that  he  spake  to 
them  of  the  Father. 


Be  VISED  Version. 

25  h''.  ye  sliall  die  in  your  sins.  They  said 
tlierefore  unto  him,  Who  art  thou  ?  Jesus 
said  unto  them,  ^  Even  that  which  I  have 
also  spoken  unto  you  from  the  beginning. 

26  I  have  many  things  to  speak  and  to  judge 
coticerniiig  you  :  howbeit  he  that  sent  me 
is  true;  and  the  things  which  I  heard  from 

27  him,  these  speak  I  tmto  the  world.  They 
perceived  not  that  he  spake  to  them  of  the 


'  Or,  Allogelher  (hat  which  I  ahu  speak  unto  you 


152  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  8 :  28-30. 

28.  then  shall  ye  know]  This  company  may  not  have  been  the  same 
as  heard  the  words  in  vs.  12-19.  Hence  they  did  not  understand  the  words, 
"  he  that  sent  me  "  as  referring  to  the  Father.  Christ's  thoughts  take  on  a  sad, 
meditative  tone,  and  lie  refers  to  his  crucifixion.  "  When  ye  have  lifted  up 
the  Son  of  man,  then  shall  ye  know  that  I  am  he,"  etc.  Some  of  the  Jews 
were  convinced,  like  the  centurion,  by  the  wonderful  manner  of  his  death, 
that  he  was  the  Messiah.  But  the  words  do  not  necessarily  imply  full  belief 
on  him,  only  an  acce[)tance  of  the  historical  fact  that  he  was  a  great  teacher 
and  prophet  sent  from  God.  Yet  on  the  day  of  pentecost  many  did  believe 
on  him.  Alford  holds  to  this  double  sense  in  the  prediction,  as  does  Godet. 
Jesus  again  points  them  to  the  Father  as  his  authority  for  his  doings  and 
sayings. 

29.  he  that  sent  me  is  with  me]  This  phrase,  simple  enough  on  the 
surface,  is  very  far-reaching  as  one  tries  to  follow  the  thought.  He  must 
mean:  (1)  that  there  is  absolute  harmony  between  him  and  the  Father; 
(2)  that  therefore,  they  are  one  in  spirit,  and  from  these,  does  it  not  follow  (3) 
that  the  Father  was  personally  present  with  the  Son  ?  For  in  this  mission  to 
earth  he  adds,  "  he  hath  not  left  me  alone."  It  is  very  difficult  to  restrict 
these  words  to  a  mere  support  or  influence,  or  divine  afflatus.  Compare  simi- 
lar words  in  John  17  :  21,  "  Even  as  thou,  Father,  art  in  me,  and  I  in  thee," 
Revised  Version.  From  this  indwelling  and  unity  comes  the  natural  con- 
clusion, "  for  (or  '  hence ')  1  do  always  the  things  that  are  pleasing  to  him," 
Revised  Version. 

30.  many  believed  on  him]  Mark  carefully  the  reading  "  believed  on 
him  '■  in  this  verse,  and  "  believed  him  "  in  v.  31  of  the  Revised  Version,  an 
important  difference  which  the  Common  Version  misses.  The  former  "  be- 
lieved on  him  "  because  they  had  first  **  believed  him."  Some  went  no  further 
than  merely  to  credit  his  words  ;  an  intellectual  reception  of  what  he  said, 
but  which  brought  no  faith,  no  new  life,  heart,  or  true  repentance.  The  differ- 
ence between  the  two  classes  is  as  wide  as  between  earth  and  heaven. 

Suggestive  Applications. — 1.  All  true  moral  and  spiritual  light  in  the 
world  comes  from  Christ.  2.  All  who  truly  follow  him  shall  walk  in  light. 
3.  Those  who  reject  him,  will  never  see  God.  4.  Ignorance  of  Christ,  means 
ignorance  of  God  and  of  all  true  religion.  5.  None  find  Christ  but  those  who 
seek  him  in  the  way  he  has  pointed  out.  6.  Seeking  Christ  in  one's  own  way, 
may  end  in  dying  in  sin.  7.  We  must  believe  Christ's  sayings,  and  also  be- 
lieve on  him  to  be  saved.     8.  Notice  the  wide  difference  between  those  who 


Common  Version. 

28  Then  said  Jesus  nnto  them,  Wlien  ye 
have  lifted  up  the  Son  of  man,  then  sliall  ye 
know  that  I  am  he,  and  that  I  do  nothing  of 
myself;  but  as  my  Father  hath  taught  me,  I 
speak  these  things. 

29  And  he  that  sent  me  is  with  me :  tlie 
Father  hath  not  left  me  alone  ;  for  1  do  always 
those  things  that  please  him. 

30  As  he  spake  these  words,  many  believed 
on  him. 


Revised  Version. 

28  Father.  Jesus  therefore  said.  When  ye 
have  lifted  up  the  Son  of  man,  then  shall 
ye  know  that  i  I  am  he,  and  that  I  do  noth- 
ing of  myself,  but  as  the  Father  taught  me, 

29  I  speak  these  things.  And  he  that  sent  me 
is  with  me  ;  he  hath  nut  left  me  alone  ;  for 
I  do  always  the  things  that  are  pleasing  to 

30  him.  As  he  spake  these  things,  many  be- 
lieved on  him. 


*  Or,  J  am  he  :  and  I  do 


John  8: 31,  3-2]  JKSIS'   llEBl'KE  OF  ABRAHAM'^:  ClllLDUKN. 


158 


hear  Christ,  and  those  who  believe  on  hira.     9.  Nothing  seems  to  anger  evil 
men  more  than  to  be  told  that  they  cannot  go  where  Christ  is. 

Jesus'  Rebuke  of  Abraham's  Children.    8  :  31-47. 

Jeklsalem.    October,  a.  d.  29. 

This  marks  tlie  beginning  of  a  new  discourse  made  apparently  to  a  different 
company.  This  class  believed  what  he  had  said,  and  were  ready  to  accept 
the  great  national  teacher  and  temporal  deliverer.  To  them  lie  was  Messiah, 
a  temporal  leader  for  the  Jews  only.  They  appear  to  have  been  a  party  of 
prominent  Jews,  whether  rulers  and  priests  is  uncertain  (see,  however,  John 
12  :42),  that  were  drawn  to  Jesus  from  patriotic  and  national  reasons.  They 
had  been  in  the  company  of  his  opposers,  but  now  separated  from  them,  yet 
did  not  come  so  far  as  those  who  "believed  on  him."  They  were  between 
the  two  ;  they  were  willing  to  follow  him  as  a  worldly  ruler.  "Will  they  be- 
come his  spiritual  disciples  ?  Nay,  they  are  rocky  ground  hearers.  Their 
pride  of  ancestry  as  Abraham's  children  makes  them  stumble,  and  turn  back 
from  Jesus. 

31.  to  those  Jews  who  had  believed  him]  Notice  "had  believed 
him  "  and  "  believed  on  him,"  Revised  Version  of  v.  30,  marking  two  distinct 
classes.  Those  in  v.  30  were  spiritual  believers,  true  disciples.  Those  in 
V.  31  were  full  of  their  national  views  of  a  Messiah,  a  temporal  deliverer,  and 
civil  leader.  Jesus  would  draw  them  on,  and  yet  nnist  teach  and  test  them : 
"  If  ye  abide  in  my  word."  Westcott  places  the  emphasis  on  "  Ye,"  as  con- 
trasting them  with  the  unbelieving  party  from  which  they  had  temporarily 
come  out.  Others  would  place  the  emphasis  on  "abide,"  as  indicating  the 
superficial  character  of  their  belief,  and  the  deeper  truth  that  they  had  not 
really  come  to  the  point  of  having  the  indwelling  word,  or  of  coming  within 
the  spirit  of  his  word.  In  fact,  the  context  favors  both  meanings  as  included 
in  the  test  applied. 

32.  know  the  truth  .  .  free]  Two  things  would  follow  the  entrance 
and  dwelling  of  his  word  in  the  intellect  and  heart.  They  would  become 
inwardly  conscious  of  the  truth  ;  that  truth  would  make  them  spiritually  free. 
There  is  a  wide  difference  between  believing  that  Jesus  speaks  the  truth  and 
believing  on  him.  We  may  believe  Socrates,  Aristotle  or  Seneca  in  the  former 
sense,  but  we  do  not  believe  in  nor  on  them.  This  belief  of  historic  facts  or 
truths,  will  not  give  relief  from  a  sense  of  bondage  to  sin.  Faith,  to  be  a 
saving  faith,  must  go  beyond  belief  in  an  historic  person  and  facts,  even  in 
respect  to  Jesus.  Some  Jews  and  some  modern  Christians  believe  Jesus  to  be 
an  historic  person,  and  accept  all  his  reported  sayings  that  please  their  moral 
consciousness,  but  brush  aside  all  the  rest  as  irrational.     They  are  "  half-way  " 


Common  Version. 

31  Then  siiid  .lesus  to  those  Jews  whicli  be- 
lieved on  him,  If  ye  continue  in  my  word,  then 
are  ye  my  disciiilt-s  indeed  ; 

32  And  ye  shall  know  the  truth,  and  the 
truth  shall  make  you  free. 


Revised  Yersiok. 

31  Jesus  therefore  said  to  those  Jews  who 
had  believed  him.  If  ye  abide  in  my  woni, 

32  then  are  ye  truly  my  disciples;  and  ye  shall 
know  the  truth,  and  the  truth  shall  make 


154 


COMMENTARY  ON  THE  GOSPEL  OF  JOHN. 


[John  8 :  33-36. 


disciples  ;  they  prescribe  the  terms  which  they  think  are  proper  for  salvation, 

but  are  not  in  a  saved  state.     They  do  not  "  abide  "  in  Clirist's  word. 

33.  We  .  .  Abraham's  seed  .  .  iieier  in  bondage]    Their  pride  of 

race  and  nation  was  touched.  This  was  strange  talk  they  thought  to  a  chosen 
race.  They  were  heirs  to  all  the  world.  But  the  next  clause  has  caused 
much  discussion.  As  a  nation  they  could  not  say  they  had  "  never  yet 
been  in  bondage  to  any  man."  They  could  not  forget  nor  ignore  the  bondage 
of  Egypt,  nor  in  spite  of  their  law  of  freedom,  Lev.  25,  could  they  overlook 
the  captivity  to  Assyria,  Babylon,  and  Syria.  The  national  pride  was  even 
then  smarting  under  the  weight  of  Roman  oppression.  Their  assertion  in 
either  of  those  meanings  must  be  counted  a  bold  falsehood,  born  of  racial 
pride  and  sudden  anger.  But  it  is  more  probable  they  had  reference  to  their 
personal  state.  They  were  not  personally  slaves,  nor  bondservants  to  the 
Komans.  They  had  personal  freedom  and  even  many  national  and  civil 
liberties  were  continued  to  them  under  the  Roman  rule.  They  had  not  been 
reduced  to  abject  slavery.  In  this  modified  and  personal  sense,  their  declar- 
ation as  to  civil  liberty  was  in  the  main  true.  They  did  not  need  to  be  made 
free,  therefore,  as  they  looked  at  it. 

34.  cominitteth  sin  is  the  bondserrant]    Jesus  took  up  their  word 

"  bondage,"  or  "  enslaved,"  and  put  the  spiritual  meaning  plainly  into  his  ex- 
planation. "  Every  one  that  committeth  [is  doing]  sin  is  the  bondservant 
[slave]  of  sin."  The  Greek  indicates  that  this  slave  of  sin  is  the  one  who  is 
doing  sin  continuously  ;  is  living  in  sin  ;  not  one  who  is  betrayed  into  a 
single  act  of  sin,  while  his  life  is  a  struggle  against  sinning,  and  for  the  most 
part  a  life  of  faith.  Those  who  give  themselves  up  to  worldliness  and  sin,  they 
are  its  slaves. 

35.  abideth  not  .  .  the  son  abideth]  These  Jews  claimed  to  be  Abra- 
ham's seed,  by  which  they  claimed  to  be  free,  and  also  meant  that  this  made 
them  children,  chosen  of  God  ;  heirs  of  God's  blessings.  But  Jesus  would 
point  out  their  sin  and  mistake.  The  slave  of  sin  could  not  be  the  child  of 
God.  They  might  be  for  a  time  attached  to  the  "  household,"  but  they  can- 
not be  sure  of  always  dwelling  in  the  home  with  the  rights  and  blessings  of 
sons.  They  are  only  temporary  and  external  members  of  the  house  as  were 
all  slaves  in  those  times.  If  they  were  to  come  into  the  position  of  sonship, 
they  would  abide  in  the  home  ever,  as  a  son  did.  The  son  here  does  not 
properly  refer  to  Christ,  but  to  any  one  bearing  the  relation  of  son  in  any 
home. 

36.  If  ,  .  the  Son  make  yon  free]     Rom.  8  :  2  is  a  good  comment  on 


Common  Vebsiox. 

33  f"  They  answered  him,  We  be  Abraham's 
seed,  and  were  never  in  bondage  to  any  man  : 
how  sayest  thou.  Ye  shall  be  made  free  ? 

34  Jesus  answered  them,  Verily,  verily,  I 
say  unto  you,  Whosoever  committeth  sin  is  the 
servant  of  sin. 

35  And  the  servant  abideth  not  in  the  house 
for  ever  :  but  the  Sun  abideth  ever. 

36  If  the  Son  therefore  shall  make  you  free, 
ye  shall  be  free  indeed. 


Revised  Version'. 

33  5'ou  free.  They  answered  unto  him.  We 
are  Abraham's  seed,  and  have  never  yet 
been  in  bondage   to  any  man :  how  sayest 

34  thou.  Ye  shall  be  made  free?  Jesus  an- 
swered them,  Verily,  verily,  I  say  unto  you, 
Every  one  that  committeth  sin  is  the  bond- 

35  servant  of  sin.  And  the  bondservant  abideth 
not  in  the  house  for  ever:  the  sou  abideth 

36  for  ever.     If  therefore  the  Son  shall  make 


John  8 :  37,  38.]         JESUS'  REBUKE  OF  ABRAHAM'S  CHILDREN.  155 


this  verse;  "the  hiw  of  the  Spirit  of  life  in  Christ  Jesus  made  me  free  from 
the  hiw  of  sin  and  of  death."  You  will  be  "free  indeed,"  really,  and  thor- 
oughly, and  not  formally,  or  partially,  if  the  Son  makes  you  free.  You  think 
you  are  free,  but  it  is  only  a  seeming  freedom ;  in  fact,'you  are  in  one  of  the 
worst  of  bondages. 

37.  know  that  ye  are  Abraham's  seed]    lie  first  answers  them  by  a 

simile  of  the  home-slave,  now  he  speaks  plainly.  There  is  a  pathos  in  his 
recognition  of  them.  I  am  sadly  conscious  that  you  are  Abraham's  seed.  As 
such  you  would  be  expected  to  become  my  firmest,  truest  disciples  and  friends ; 
but  alas,  your  pride  is  wounded  ;  your  anger  has  been  aroused  ;  you  seek  to 
kill  me,  you  drift  back  to  the  party  of  my  enemies  from  which  you  lately 
separated,  because  my  word  "  hatii  not  free  course  in  you."  The  Revised 
Heading  gives  the  thought  of  the  Greek  ;t:6jpeZ  more  accurately  than  tlie 
Common  Version.  Ilis  word  had  found  place  in  them,  see  v.  31,  but  it  had 
not  made  any  headway,  or  progress  :  it  was  rather  choked  by  their  pride. 
The  parable  of  the  sower  illustrates  this  kind  of  reception  of  the  word.  Their 
hesitation,  and  opposition  to  his  teaching,  and  their  unwillingness  to  accept 
its  fulness  in  tiieir  hearts,  put  them  on  the  side  of  his  foes  still,  and  not  with 
his  friends.  Those  who  will  take  him  only  as  an  historical  and  good  teacher, 
not  as  a  Saviour  from  sin,  kill  him  in  the  house  of  his  friends. 

38.  I  have  seen  ,  ,  ye]  Omit  the  "my"  and  "your"  before  Father 
in  this  verse  as  there  are  no  words  here  in  the  Greek  for  them.  Literally 
read :  "  What  I  have  seen  from  the  Father,  I  speak  ;  and  you  also  what  you 
have  heard  from  the  Father,  do."  The  ordinary  English  renderings  seem  to 
read  into  this  verse  what  is  found  only  in  v.  41.  This  is  a  possible  meaning 
of  the  passage,  but  scarcely  probable.  In  this  case,  it  must  refer  to  their 
present  intent  to  kill  him,  v.  37,  but  to  this  Meyer  objects,  although  he  takes 
"  do  "  as  a  present  indicative.  The  usual  method  of  Jesus  was  to  instruct  and 
win  those  who  sliowed  any  disposition,  however  imperfect  and  low,  to  receive 
instructions.  Reading  the  verse  as  rendered  above,  it  becomes  a  final,  earnest 
appeal  to  these  half-way  followers  to  accept  the  whole  truth.  In  this  view, 
he  would  intentionally  say  "  the  Father,"  instead  of  "  my  Father."  Dr.  Moulton 
well  observes,  "  it  is  hard  to  believe  th.at  Jesus,  so  tender  in  his  dealing  with 
even  tiie  germs  of  true  Aiith,  has  already  passed  into  his  severest  condemna- 
tion of  the  Jews  who  had  believed  him."  He  speaks  of  what  he  had  seen  of 
the  Father.  Now  let  them  do  what  they  have  heard  of  the  Father,  whether 
tiirougli  Moses,  the  prophets,  or  himself.  The  common  interpretation  strains 
the  text,  is  harsh,  and  reads  into  v.  38  what  is  not  actually  found  in  the  narra- 
tive until  we  reach  v.  41. 


Common  Version. 

37  T  know  tliat  ye  iiro  .\bnilianr8  seed  ;  but 
ye  seek  to  kill  me,  bfcause  my  word  hath  iio 
Iiliice  ID  you 


Revised  Version. 

37  you  free,  ye  shall  be  free  indeed.  I  know 
that  ye  are  Abraham's  seed  ;  yet  ye  seek  to 
kill  me,  because  my  word  ^  hath  not  free 


38  I  speak  that  which  I  have  seen  with  my  ,  38  course  in  you.  I  speak  the  thin)<s  which  I 
Father :  and  ye  do  that  which  ye  have  seen  |  have  seen  with  2  my  Father:  and  ye  also 
with  your  father.  '        do  the  things  which  ye   heard  from  your 

1  Or,  hath  no  place  in  you  ^Qr,  the  Father  :  do  ye  alto  therefore  the  things  ivhich  ye  heard  from 
the  Father. 

11 


156 


COMMENTARY  ON  THE  GOSPEL  OF  JOHN. 


tJoHN  8  :  39-42. 


39.  Abraham  is  cur  father]  Taking  v.  38  as  a  final  appeal  to  them, 
and  reading  Troielre  as  imperative;  they  now  fell  back  on  their  ancestral 
rights,  and  pride,  meaning  they  did  the  works  of  Abraham.  If  the  sense, 
given  in  the  English  version  be  taken,  that  Jesus  already  denounced  them, 
and  Tzoielre  be  read  as  an  indicative,  tliey  meant  to  deny  his  insinuation  that 
the  devil  was  their  father.  The  answer  seems  more  satisfactory  on  the  first 
interpretation.  If  Jesus  intended  to  deny  their  rights,  as  they  half  suspected, 
they  were  determined  to  assert  them  :  they  would  not  be  disinherited.  But 
again,  Jesus  in  fact  points  out  that  the  rebellious  children  have  disinherited 
themselves  by  their  evil  course.  If  they  were  the  true  children  of  Abraham, 
as  they  claimed  to  be,  they  would  do  the  works  of  Abraham.  They  would 
have  the  spirit,  and  bear  the  fruit  that  Abraham  did. 

40.  told  you  the  truth]  The  truth,  instead  of  winning  them,  and 
leading  them  further  into  discipleship,  had  angered  them.  They  wanted  a 
birthright  salvation,  and  would  have  received  Jesus  as  a  national  king.  They 
would  not  go  further,  they  went  back;  were  repelled  by  the  truth,  though  it 
Avas  truth  from  God,  and  were  ready  to  deliver  the  messenger  up  to  death. 
In  all  this  they  were  wholly  unlike  Abraham,  whom  they  claimed  as  their 
father.  Abraham  honored  and  obeyed  each  word  of  God,  even  when  that 
word  was  a  terrible  test  of  his  faith. 

41.  the  deeds  [works]  of  your  father]  Seeing  they  continue  to 
hedge  themselves  about  with  pride  of  birth,  Jesus  now  contrasts  the  works  of 
Abraham  with  their  works.  If  you  were  the  real  children  of  Abraham  you 
would  do  his  works ;  but  your  works  prove  that  you  are  not.  You  do  the 
works,  however,  of  your  real  father.  To  this  they  angrily  retort,  "  we  were 
not  born  of  fornication."  We  were  not  illegitimate  children  begotten  by  some 
stranger  in  the  Abrahamic  family.  As  Abraham's  children  we  have  one 
Father,  God,  Deut.  32:6;  Is.  63  :'l6  ;  Mai.  2:10;  not  two  fathers  as  you 
would  insinuate,  one  pretended  and  the  other  real ;  nor  one  good  and  the 
other  evil.  Or,  to  take  it  in  the  spiritual  historical  sense,  we  are  not  Samari- 
tans, partly  of  the  true  Israel,  and  partly  heathen,  partly  serving  Jehovah  and 
yet  given  over  to  idolatry.  See  for  the  Old  Testament  idea  of  Idolatry  as 
fornication,  Jer.  2  : 1-20 ;  3  :  1-3 ;  Hos.  1 :  2  ;  2  :  4  ;  Is.  1 :  21. 

42.  If  God  were  your  Father,  ye  would  lore  me]     Jesus  applies 


Common  Versiox. 

39  They  answered  and  said  unto  him,  Abra- 
ham is  our  father.  Jesus  saith  unto  them,  If 
ye  were  Abraham's  children,  ye  would  do  the 
works  of  Abraham. 

40  But  now  ye  seek  to  kill  me,  a  man  that 
hatli  told  you  the  truth,  which  I  have  heard 
of  God  :  this  diii  not  Abi-aham. 

41  Ye  do  the  deeds  of  your  father.  Then 
said  they  to  him,  We  be  not  burn  of  fornica- 
tion ;  we  have  one  Father,  erfu  God. 

42  Jesus  said  unto  them,  If  God  were  your 
Father,  ye  would  love  me :  for  I  proceeded 
forth  and  came  from  God ;  neither  came  I  of 
myself,  but  he  sent  me. 


Revised  Version. 

39  father.  They  answered  and  said  unto  him. 
Our  father  is  Abraham.  Je^ius  saith  unto 
them.  If  j'e  i  were  Abraham's  children,  -  ye 

40  would  do  the  works  of  Abraham.  But  now 
ye  seek  to  kill  me,  a  man  that  hath  told  you 
the  truth,  which    I   heard   from  God:  this 

41  did  not  Abraham.  Ye  do  the  works  of  your 
father.  They  said  unto  him.  We  were  not 
bom  of  fornication ;  we  have  one  Father, 

42  even  God.  Jesus  paid  unto  them,  If  God 
were  jour  Father,  ye  would  love  me :  fir  I 
came  forth  and  am  come  from  God ;  for 
neither  have  I  come  of  myself,  but  he  sent 


1  Gr.  are.        *  gome  ancient  authorities  read  ije  do  the  worls  of  Abraham, 


John  8 :  43-45.] 


JESUS'  REBUKE  OP  ABRAHAM'S  CHILDREN. 


157 


the  same  truth  in  another  way  to  test  them.  If  they  were  loyal  children  of 
God,  they  would  love  every  one  that  God  loves.  More  than  that  they  would 
love  every  messenger  sent  from  (rod,  especially  Jesus  tlie  one  wiio  camefortii 
out  of  God.  The  CJreek  has  a  peculiar  force,  pointing  to  an  origin  or  pro- 
cedure from  the  very  essence  of  God.  The  coming  was  not  his  own  separate 
act  only  ;  hence  he  bore  the  authority  of  the  Father  in  his  corning.  Thus  if  ye 
had  God  for  your  Father  you  would  love  me,  and  not  be  seeking  to  destroy  me. 

43.  Why  do  ye  not  understaiKl  my  speech  ?]     The  Greek  laliav 

"speech  "  occurs  twice  in  John,  here  and  4  :  42,  and  only  twice  (?)  elsewhere 
in  the  New  Testament,  Matt.  26 :  73  Mark  14  :  70  (the  latter  a  disputed  text). 
The  word  signities  the  manner,  tone,  and  general  characteristics  of  what  he  said, 
rather  than  its  substance  which  is  indicated  by  7.6yov  in  the  next  clause.  So 
Peter's  Galilsean  accent  betrayed  him.  This  question  implies,  why  do  you 
not  recognize  the  spiriiual  idiom  of  ray  speech,  and  that  it  partakes  of  the 
tone  of  conversation  familiar  among  the  sons  of  God?  In  other  words,  he 
means  that  it  is  heavenly,  "  Because  (or,  hence)  ye  cannot  hear  my  word." 
The  inner  substance  of  my  teaching,  you  cannot,  that  is,  you  will  not,  hear. 
These  truths  of  salvation  by  the  sacrifice  of  tlie  Son  of  God,  v.  28,  of  repent- 
ance, grace,  spiritual  birth,  and  not  by  natural  birth  as  Abraham's  children, 
were  repulsive  to  their  pride.     They  would  not  hear  them. 

44.  Ye  are  of  .  .  the  devil]  Literally,  "Ye  are  of  the  father,  the 
devil,  and  the  desires  (cravings)  of  your  father  ye  will  to  do."  Whether 
they  had  wilfully  chosen  to  do  the  devil's  wicked  desires  and  works  from  the 
first,  or  had  fallen  into  his  toils,  and  drifted  along  satisfied  and  were  now 
wholly  unwilling  to  be  free,  the  end  was  the  same.  They  were  not  bearing 
good,  but  evil  fruit,  proving  that  whatever  they  once  were,  they  were  now 
children  of  the  wicked  one.  He  was  a  man-slayer  from  the  beginning,  and 
"stood  (or  standeth)  not  in  the  truth,  because  there  is  no  truth  in  him."  The 
English  revisers  read  "stood,"  but  the  American  revisers  prefer  "standeth." 
The  Greek  readings  vary  slightly.  If  eaTTjKev  be  taken  as  expressing  a  com- 
pleted past  act,  then  the  English  revisers  must  be  followed,  and  the  phrase 
points  to  the  fall  of  the  angels  who  kept  not  their  first  estate.  But  then  we 
would  have  looked  for  a  pluperfect  tense,  and  a  reverse  order  of  the  clauses. 
It  is  more  natural  to  understand  that  the  reference  is  to  the  devil's  constant 
character.  He  was  a  man-slayer  from  the  beginning  of  the  human  race.  He 
standeth  not  in  the  truth  ;  his  character  is  that  of  the  deceiver,  because  there 
is  no  truth  within  him  ;  he  is  not  true  himself.     In  perfect  contrast  with  this, 


CoiraoN  Version, 

43  Why  do  ye  not  understand  my  speech? 
even  because  ye  cauntU  hearniy  word. 

44  Ye  are  of  your  fatlier  tlie  devil,  and  tlie 
lusts  of  ynur  father  ye  will  do:  lie  was  a  mur- 
derer from  the  begiutiiii}^,  aud  abode  not  in  the 
truth,  because  there  is  no  tnitli  in  him.  When 
he  sjieaketh  a  lie,  lie  sjieakctli  of  his  own  :  for 
be  is  a  liar,  and  the  father  of  it. 

4.'>  And  because  I  tell  you  the  truth,  ye  be- 
lieve me  not. 


Revised  Version. 

43  me.      Why  do    ye    not   '  understand   my 

44  speech  ?  Even  because  ye  cannot  hear  my 
word.  Ye  are  of  tinur  fitlur  the  devil,  and 
the  lusts  of  your  father  it  is  your  will  to  do. 
He  was  a  ninrderer  from  tlie  bef^iiitiing, 
and  standeth  not  in  the  truth, becau-e  tliero 
is  no  truth  in  liini.  -  When  he  speaketh  a 
lie,  he  speaketh  of  his  ow  n  :  for  he  is  a  liar, 

45  and  the  father  thereof.     But  because  I  say 


'  Or,  A:»i0K7        2  Or,  Wlten  one  speaketh  a  lie,  he  speaketh  of  his  own  :  for  hisfalhe"  ulsu  is  a  liar. 


158 


COMMENTARY  ON  THE  GOSPEL  OF  JOHN. 


[John  8  :  46,  47. 


Jesus  had  said  God  is  true,  v.  26.  The  devil  is  a  man-slayer,  for  he  led  the 
human  race  into  sin,  and  sin  is  death.  The  thought  goes  deeper  than  a  refer- 
ence to  the  murder  of  Abel  by  Cain,  and  to  others  who  were  murdered  by 
men  filled  with  the  spirit  of  the  evil  one.  All  along  Jesus  has  been  talking 
of  spiritual  things,  and  these  words  are  rightly  understood,  when  applied  to 
the  killing  of  man's  spiritual  life. 

he  is  a  liar,  and  the  father]  Notice  the  reading  in  the  margin  of  the 
Revised  Version,  which  is  preferred  by  Westcott  and  Moulton.  But  this 
makes  a  difiicult  construction  out  of  what  otherwise  is  simple.  The  best  sup- 
ported text  reads  :  "  When  he  speaks  a  lie,  he  speaks  out  of  his  own  (being) 
because  he  is  a  liar,  and  the  father  of  him,"  that  is,  "  the  liar."  So  Meyer 
and  others.  Or,  it  may  read  "  father  of  it,"  that  is,  of  "  a  lie."  So  Weiss 
holds.  Neither  construction  accords  with  the  best  Greek  idiom.  To  escape 
this  difficulty,  some  accept  the  rendering  in  the  margin  of  the  Revised  Ver- 
sion, which  makes  the  subject  of  "  speak  "  one  of  the  children  of  the  devil. 
Then  the  meaning  is :  When  one  speaketh  a  lie  he  speaketh  of  his  own,  for 
his  father,  the  devil,  also  is  a  liar.  But  this  construction  also  is  too  difficult 
and  obscure.  Lachmann's  reading  bg  av  for  orav  is  not  well  supported. 
Accepting  the  ordinary  text,  the  following  is  better:  "When  he  (the  devil) 
speaketh  a  lie,  he  speaketh  out  of  his  own  (being),  because  he  is  a  liar,  and 
the  father  of  him  (the  liar)." 

46.  If  I  say  truth,  why  do  ye  not  believe  me]    They  loved  a  lie ; 

their  father  was  a  liar.  Jesus  told  the  truth,  but  they  disliked  the  truth,  and 
thought  they  believed  him  when  they  only  half  understood  his  word;  now  they 
fell  away  and  stumbled  over  his  teaching.  Which  one  of  them  could  point 
out  the  sin,  the  untruth  in  his  teaching  ?  If  none  could  do  that,  what  excuse 
could  they  give  for  not  believing  ? 

47.  of  God,  heareth  the  words  of  God]  As  if  he  perceived  an  un- 
spoken objection  in  their  minds,  he  goes  on  to  explain  :  your  claim  to  be  of 
God  is  disproved,  for  those  who  are  of  God,  hear  the  words  of  God.  My 
words  are  the  words  of  God  ;  for  he  sent  me.  You  do  not  hear  them,  iience 
you  are  not  of  God.  The  argument  is :  You  do  not  point  out  any  sin  in 
me;  then  I  must  speak  truth,  and  you  have  no  excuse  for  unbelief.  By 
implication  therefore  Jesus  here  maintains  his  own  sinlessness.  These  Jews 
are  not  drawn  to  become  his  true  disciples,  because  they  are  not  of  God ;  they 
liave  no  spiritual  life  allied  to  goodness  and  God. 

Suggestive  Applications. — 1.  Christ's  disciples  always  should  obey  his 
word.  2.  They  have  true  spiritual  freedom.  3.  They  understand  the  mys- 
teries of  salvation.  4.  The  sinner  is  a  slave.  5.  He  has  a  hard  master. 
6.  He  has  no  dwelling  and  no  rights  in  the  household  of  faith.  7.  Christ's 
teaching  was  from  heaven.     8.  The  worldly  hate  heavenly  truths.     9.  They 


Common  Version. 

4G  Which  of  you  convinceth  me  of  sin  ?  And 
if  I  say  the  truth,  why  do  ye  not  believe  me  ? 

47  He  that  is  of  God  heareth  God's  words  : 
ye  therefore  hear  tliem  not,  because  ye  are  not 
of  God. 


Revised  Version. 

46  the  truth,  ye  believe  me  not.  Which  of  you 
convicteth  me  of  sin  ?     If  I  say  truth,  why 

47  do  ye  not  believe  me  ?  He  that  is  of  God 
heareth  the  words  of  God  :  for  this  cause  ye 
hear  'hem  not,  because  ye  are   not  of  God. 


John  8  :  48-51.]  JESUS   AND   ABRAHAM.  jgg 


cannot  understand  tlie  heavenly  speech,  or  the  conversation  of  the  godly. 
10.  Those  who  are  not  acquainted  with  the  divine  speech,  are  strangers  to 
the  divine  nature.  11.  Tiie  spiritual  father  of  all  liars  is  the  devil.  I2!  Jesus 
challenges  the  Jews  to  point  out  any  sin  in  him.  13.  The  unbelieving  must 
prove  God  to  be  a  liar,  or  they  can  have  no  excuse  for  their  unbelief. 

Jesus  and  Abraham.    8  :  48-59. 

Jekvsalem.  Octobeu,  a.  d.  29. 
The  conversation  with  these  Jews,  who  believed  a  half  truth  at  the  first, 
yet  soon  showed  that  a  half  truth  was  as  dangerous  as  an  untruth,  grew  more 
and  more  plain  and  personal.  Jesus  had  already  shown  them  that  they  were 
the  spiritual  children  of  the  devil.  They  now  call  him  a  Samaritan,  that 
hated  race,  spnmg  from  the  ungodly  alliance  of  captive  Israelites  with  idol- 
aters, and  also  say  that  he  is  crazed  or  a  demoniac.  This  was  again  putting 
forward  their  pride  of  birth,  and  led  Jesus  to  declare  himself  as  "existing  be- 
fore Abraham,  and  hence  superior  to  him.  The  Jews  were  so  stung^'and 
horrified  by  this  claim  that  they  were  readv  to  stone  Jesus. 

48.  thou  art  a  Samaritan,  and  hast  a  devil  [demon]    No  doubt 

the  charge  of  Jesus  seemed  severe  to  them,  and  so  wild  as  to  be  the 
result  of  an  excited  or  crazed  brain.  They  knew  him  as  of  Galilee,  and  as 
the  Galilaeans  were  a  mixed  people,  it  was  only  a  short  step  to  class  him  with 
the  Samaritans,  and  then  a  demoniac.  He  had  said  that  thev  were  not  the 
true  children  of  Abraham,  and  that  the  devil  was  their  spiritual  father.  How 
could  he  say  that  of  them,  the  recognized  people  of  Israel,  unless  he  was  a 
demoniac  Samaritan  ? 

49.  I  honor  my  Father]  He  makes  a  simple  denial  of  the  gravest 
charge;  I  am  not  a  maniac  nor  demoniac;  "  but  I  honor  my  Father."  Since 
I  do  this,  ye  dishonor  me,  and  by  implication,  you  dishonor  my  Father  also. 

50.  there  is  one  that  seeketh  and  judgeth]    Though  you  dishonor 

me,  and  I  tell  you  of  it,  yet  that  is  not  to  seek  my  own  glory.  The  next  clause 
may  be  read,  "  there  is  one  who  seeketh  (my  honor)  and'  pronounces  judg- 
ment." It  points  to  the  future  act  when  tlie  Father  will  glorify  the  Son. 
Compare  1  Peter  2  :  23,  "committed  himself  to  him  thatjudgeth  righteously." 

51.  keep  my  saying]  He  returns  to  the  thought  in  vs.  24,  31,  32,  and 
puts  it  in  a  more  startling  form,  to  impress  it  as  a  spiritual  fact.  He  had  told 
them  of  the  slavery  of  sin,  from  which  they  might  be  free.  Now  he  tells  them 
of  the  death  following  sin,  from  which  he  can  free  them.  It  is  the  other  side 
of  the  same  truth  which  he  had  brought  out  so  strongly  on  a  former  occasion. 

Common  Version.  Revised  Version. 

48  Then  answered  the  Jews,  and  .-aid  unto    48  The  Jews  answered  and  said  nnto  him   Sav 

tan   and  ha>,t  a  devil  ?  .     ....      J  49  ha.st  a  demon  ?     Jesus  answered,  I  I.av;  not 

h  .t   :!r  n"  %"';;"^*^-  \  *>*\«  "?.*  «  <^"'' ;  ^"t  I  «  ^l^nx-n  ;  but  I  honour  mv  Fatlier,  and  ye 

honour  my  Father,  and  ye  do  dishonour  me.         50  dishonour  me      But  1  se.^k  n-.t  mine  own 

00  And  I  seek  not  mine  own  glory :  there  is  glory  :  there  is  one  that  s.-.k.-th  and  Lidg- 

..1   \eril\    eerily,  I  say  unto  you,  If  a  man  man    ke.j.   my    word,  he  shall    never  see 

keep  my  saying,  be  shall  never  see  death.  '  "»  •    "e>t;r  bee 


160 


COMMENTARY   ON   THE  GOSPEL   OF  JOHN. 


[John  8 :  52-55. 


Here  it  is  freedom  from  spiritual  death ;  there  it  is  the  living  bread,  of  which 
if  any  man  eat,  he  shall  live  forever,  Jolin  6  :  51.  The  phrase  "  never  see 
death,"  means  he  shall  "live  eternally,"  and  more  than  that,  the  bitterness, 
the  sting  of  death,  will  be  taken  away.  He  does  not  mean  that  the  body  shall 
never  wear  out  and  pass  into  the  grave,  but  that  the  real  man,  the  soul  shall 
be  saved  from  the  "second  death,"  and  that  the  awful  dread  of  the  change 
shall  be  taken  away.  Some  suppose  that  these  words  were  spoken  to  a  few 
who  did  not  belong  to  the  class  addressed  in  the  previous  verse.  But  it  seems 
a  fitting  conclusion  to  the  previous  conversation,  and  v.  54  points  clearly  to 
the  close  connection  of  thought  of  v.  51  with  v.  50. 

52.  XOW  we  know  .  .  Abraham  is  dead]  The  Jews  are  now  con- 
firmed in  their  first  view.  Here  was  new  proof  that  he  was  a  crazy  demoniac. 
Abraham  and  the  prophets  had  all  died.  They  understood  him  to  refer  to 
natural  death.  But  they  appeal  to  historic  facts ;  Abraham  and  the  prophets 
were  dead.  What  great  person  would  he  claim  to  be?  Surely  you  do  not 
presume  to  be  greater  than  the  propliets  and  than  Abraham?  Their  change 
in  the  wording  of  his  claim  to  "  he  shall  never  taste  of  death,"  does  not  read 
like  an  intentional  misrepresentation,  but  as  a  re-statement  made  stronger  by 
their  excited  condition.  He  would  thus  make  himself  a  greater  person  than 
Abraham  and  the  prophets,  all  of  whom  had  passed  under  the  power  of  death. 
Who  was  he,  that  he  could  confer  power  to  resist  death  ? 

54.  it  is  my  Father  that]  The  Jews  had  asked,  "  Whom  makest  thou 
tliyself  ?  "  Jesus  answers  virtually,  "  I  do  not  exalt  myself  at  all.  If  I  sliould 
glorify  myself  in  the  way  you  suggest,  such  glory  is  nothing."  But,  lie  de- 
clares, it  is  my  Father  that  glorifieth  me.  You  say  "  he  is  your  God,"  yet 
you  have  not  become  acquainted  with  him.  There  is  a  tone  of  irony  in 
the  reply.  He  contrasts  their  ignorance  with  his  knowledge  of  Gcd.  "  Ye 
have  not  known  him,  but  I  know  him."  The  two  words  for  "  know  "  in 
Greek  are  diflferent,  and  convey  a  nice  distinction  not  easily  stated  in  Englisli  ; 
ovK  h/vuKare^  "  have  not  known,"  that  is,  have  not  acquired  a  knowledge,  but 
o'lSa,  I  know  intuitively,  or  by  direct  personal  cognition,  as  contrasted  wdth 
knowledge  gained  by  long  processes  of  studying.  If  I  should  deny  my  knowl- 
edge of  him,  I  would  be  like  you,  a  liar.  Mark,  however,  that  their  false- 
hood was  the  opposite  of  what  his  would  be.  They  said  that  they  knew  him, 
but  lied,  because  they  did  not  know  him.     He  might  say  he  did  not  know 


Common  Version. 

52  Tlien  said  tlie  Jews  unto  him,  Now  we 
know  that  thou  hast  a  devil.  Abraham  is  dead, 
and  the  prophets;  and  thou  sayest,  If  a  man 
keep  my  saying,  lie  shall  never  taste  of  death. 

53  Art  thou  greater  than  our  father  Abra- 
ham, which  is  dead?  and  the  prophets  are 
dead  :  whom  makest  thou  thyself? 

54  Jesus  answered.  If  I  honour  myself,  my 
honour  is  nothing :  it  is  my  Father  that 
honoureth  me;  of  whom  ye  say,  that  he  is 
your  God : 

55  Yet  ye  have  not  known  him  ;  but  I  know 
him  :  and  if  I  should  say,  I  know  him  not,  I 
shall  be  a  liar  like  unto  you  :  but  I  know  him, 
and  keep  his  saying. 


Revised  Version. 

52  death.  The  Jews  said  unto  him,  Now  we 
know  that  thou  hast  a  demon.  Abraham 
died,  and  the  prophets  ;  and  thou  sayest,  If 
a  man  keep  my  word,  he  shall  never  taste 

53  of  death.  Art  thou  greater  than  our  father 
Abraham,  who  died?  and  the  prophets  died: 

54  whom  makest  thou  thyself?  Jesus  an- 
swered. If  I  glorify  myself,  my  glory  is 
nothing:  it  is  my  Father  that  glorifieth  me; 

55  of  whom  ye  say,  that  he  is  your  God  ;  and 
ye  have  not  known  him  :  but  I  know  him  ; 
and  if  I  should  say,  I  know  him  not,  I  shall 
be  like  unto  you/a  liar  :  but  I  know  him, 


John  8:56-58.]  JESUS    AND    AHi;\IIAM.  Jgl 


him,  but  would  then  say  falsely,  because  in  reality  he  did  personally  know 
him.  He  did  more,  he  faithfully  kept  God's  word.  This  mode  of  reply  was 
characteristic  of  Oriental  speech,  and  would  be  the  most  forcible  form  to  their 
minds.     It  seems  also  to  partake  of  the  Hebrew  idiom. 

56.  Your  father  .\brahain  rejoiced  lo  sec  my  day]    Literally" Your 

father  Abraham  was  exceedingly  glad  that  he  should  see  my  day,  and  he  saw 
and  rejoiced."  This  answered  their  boastful  question  about  his  being  greater 
than  Abraham.  What  do  these  words  mean  ?  The  general  sense  is  plain, 
but  their  exact  thought  is  not  so  clear.  They  may  mean  :  1.  That  Abraham 
rejoiced  that  he  could  see  the  coming  of  the  Messiah,  and  that  by  the  eye  of 
faith  or  by  vision  he  did  see  it,  and  was  glad.  So  most  of  the  Fathers  and 
Reformers,  or,  2.  Abraham  was  rejoiced  when  he  was  assured  that  he  should 
see  Messiah's  day,  and  that  he  saw  it  in  paradise,  and  in  that  state  was  glad. 
So  Stier,  Bloomfield,  and  Godet,  or,  3.  That  Abraham's  great  desire  was  to  see 
Messiah's  day,  and  actually  saw  him  when  Messiah  appeared  to  him,  and 
talked  with  him  on  the  earth.  So  Alford,  Olshausen,  and  Hengstenburg. 
The  exact  interpretation  turns  partly,  not  wholly,  on  the  meaning  of  "my 
day."  Some,  as  Chrysostom,  say  it  means  "  Christ's  crucifixion,"  that 
being  the  culmination  of  his  earthly  mi.«5.^ion.  But  the  past  tense  "saw," 
is  opposed  to  this  narrow  view  ;  for  the  day  of  the  crucifixion  was  then  in  the 
future.  Others^  as  Augustine,  refer  the  words  to  both  advents  of  Christ,  that 
of  humiliation  and  of  glory.  Others  limit  the  phrase  to  the  incarnation  of 
Christ.  Taking  it  in  the  last  as  the  most  natural  meaning,  then  the  first  view 
of  the  meaning  of  the  entire  sentence  seems  the  best,  since  the  other  views  are 
not  sustained  by  conclusive  reasons.  There  is  a  Jewish  tradition  that  Abra- 
ham saw  the  whole  history  of  his  descendants  in  the  mysterious  vision  re- 
corded in  Gen.  15  :  8  ff. 

57.  hast  thou  seen  Abraham]  The  Jews  understood  his  saying  in  the 
strictly  literal  sense.  Jesus  was  not  yet  fifty  years  old ;  how  could  he  have 
seen  Abraham  or  Abraham  have  seen  him?  Some  have  conjectured,  that  as 
the  Jews  spoke  of  Jesus  who  was  then  about  33,  as  50,  he  must  have  had 
an  aged  and  care-worn  face,  leading  them  to  regard  him  as  older  than  he 
really  was.  But  it  is  more  probable  that  they  used  50  as  a  convenient  round 
number.  Westcott,  however,  suggests  that  the  tradition  reported  by  some 
early  fathers  that  Jesus  was  about  50  when  he  suffered,  is  not  inconsistent 
with  the  oidy  fixed  historic  dates  we  have  in  regard  to  our  Lord's  life,  birth 
and  baptism.  The  Jews  misquoted  his  words:  he  did  not  say  that  he  had 
seen  Abraham,  but  only  that  Abraham  saw  his  day. 

58.  Before  Abraham   was,  I  am]      Or,   more   accurately,  the  Greek 


Common  Version. 

56  Your  father  At)r:ihain  rejoiced  to  see  my 
day  :  and  he  saw  il,  and  was  glad. 

57  Then  said  the  Jews  unto  liim,  Thnu  art 
not  yet  fifty  years  i>ltl,  and  liast  thou  seen 
Abraham  ? 

58  Jesus  said  unto  Uiem,  Verily,  verily,  I  say 
unto  you,  Before  Abraham  was,  I  am. 


Revised  Version. 

56  and  keep  his  word.     Tour  fatlier  Abraham 
rejoiced  '  to  see  my  day  ;  and  he  saw  it,  and 

57  was  plad.     The   Jews   therefore  said   unto 
him.  Thou  art   not  yet  fifty  years  old,  and 

58  hast  thou  seen  Altrajiam  ?     Jesiis  said  unto 
tht-m.  Verily,  verily,  I  say  unto  you,  Before 


1  Or,  lliut  ha  should  see 


162 


COMMENTARY  ON  THE   GOSPEL  OF  JOHN. 


[John  8  :  59. 


reads  :  "  Before  Abraham  was  born,  I  am."  Jesus  here  distinctly  asserts  his 
pre-existence.  He  not  only  clearly  declares  that  he  existed  before  Abraham 
was  born,  yeveGdat,  but  also  that  his  state  was  a  self-existent  one,  ''  I  am."  It 
is  not  "  I  was  made;"  or  "I  was,"  but  the  present,  implying  the  ever  self- 
existent  being.  The  thought  at  once  takes  us  to  the  declaration  to  Moses  in 
Ex.  3 :  14.  Or,  it  may  remind  the  reader  of  the  expression  in  Rev.  1  :  4. 
Gregory  observes :  "  Divinity  has  no  past  or  future,  but  always  the  present ; 
and  tlierefore  Jesus  does  not  say,  before  Abraham  was  I  was,  but  I  am." 

59.  Stones  .  to  cast  at  him]  Now  they  clearly  understood  his  claim  : 
looked  upon  it  as  blasphemy,  and  took  up  stones  in  their  anger  to  cast  at  him. 
If  he  did  not  mean  to  claim  that  he  was  divine,  as  they  understood  him  to  do, 
and  he  allowed  that  to  pass  unexplained,  then  he  was  suffering  from  a  fraudu- 
lent claim,  and  was  not  sincere  or  candid.  If  he  was  good,  and  true,  then  we 
are  forced  to  believe  that  he  meant  to  claim  to  be  what  the  Jews  understood. 
His  divine  nature  and  character  cannot  be  denied  without  denying  that  he 
was  honest,  and  making  him  a  deceiver  or  self-deceived.  He  escaped  from 
the  fury  of  the  mob,  ''hid  himself"  or  literally  "was  hidden"  we  may  sup- 
pose by  the  great  crowd  and  confusion,  as  at  an  earlier  period  when  he  es- 
caped from  the  angry  crowd  at  Nazareth,  Luke  4  :  30.  He  passed  out  through 
the  crowd  and  left  the  temple.  Augustine  supposes  that  he  did  not  hide 
himself  in  a  corner  of  the  temple  or  behind  a  pillar,  or  wall,  but  that  "by  his 
heavenly  power  he  made  himself  invisible  to  his  enemies  ;  and  Romanist 
writers  have  cited  it  as  proof  that  Christ  could  be  bodily  present  in  the  bread 
of  the  Lord's  supper.  It  is  not  needful,  however,  to  multiply  miracles  in  this 
gratuitous  way.  He  could  have  escaped  by  many  natural  means ;  "by  being 
hidden  or  shielded  by  his  friends,  or  by  boldly  passing  through  the  crowd. 
Modern  instances  of  similar  escapes  from  a  mob,  by  bold  reformers,  are 
numerous. 

Suggestive  Applications. — 1.  Evil  men  make  evil  charges  against  the 
good.  2.  A  Christ-like  spirit  seeks  not  to  glorify  itself,  but  God.  3.  The 
promise  of  and  faith  in  a  Messiah  was  the  joy  of  the  Old  Testament  saints. 
4.  Those  who  profess  to  know  God,  and  yet  reject  his  messengers,  show  that 
their  profession  is  false.  5.  Christ  was  before  Abraham  ;  an  eternal  Saviour ; 
the  Light  and  Life  of  men. 

The  Blind  Man  Healed.    9 : 1-12. 

Jervsalem.    October,  a.  d.  29. 
The  exact  order  of  events,  and  time  of  this  healing  are  uncertain.    The  last 
clause  of  8  :  59,  "  going  through  the  midst  of  them,  and  so  passed  by,"  is  not 
found  in  the  Sinaitic  (except  by  a  later  hand),  nor  A^atican,  nor  Beza  man- 


CoMMON  Version. 

59  Then  took  tliey  up  stones  to  cast  at  him  : 
but  Jesus  hid  liimself,  and  went  out  of  the 
temple,  jroing  through  the  midst  of  them,  and 
so  passed  by. 


Revised  Version. 

59  Abraham  iwas,  I  am.  They  took  up  stones 
therefore  to  cast  at  him  :  but  Jesus  2hid 
himself,    and  went  out  of  the  temple  3. 


1  Qr.  was  born.        -  Or,  rvas  hidden,  and  went  dc.        £  Many  ancient  authorities  add  and  going 
tftrotcgh  Uie.  midst  of  them  went  his  way,  and  so  passed  by. 


John  9:  1-3.]  TIIK   1?MN1)   MAN   HEALED.  163 


uscripts.  Some,  as  Kobinson,  insert  after  8  :  59  the  events  in  Luke  10  :  17  to 
11 :  13,  but  put  the  rtturn  of  tlie  Seventy,  Luke  10 :  17-24,  after  11 :  13,  and 
just  before  tlie  healing  of  the  blind  man  in  John  9  : 1.  Meyer  and  Godet 
place  the  attack  of  the  Jews  in  8  :  59  in  the  morning,  and  the  healing  in  Chap. 
9,  in  the  evening  of  the  same  day.  This  is  possible,  but  not  very  probable ; 
for  the  healing  of  the  blind  man  was  on  the  Sabbath,  v.  14.  There  is  no 
evidence  that  the  previous  discourse  was  on  a  Sabbath.  Moreover  tlie  hot 
anger  of  the  Jews  stated  in  8  :  59  render  this  healing  at  that  time  and  place 
improbable.  Slill  most  harmonists  now  agree  in  placing  the  healing  next  in 
the  Gospel  accounts  after  the  discourse  in  8  :  48-59.  All  likewise  agree  that 
Jesus  withdrew  from  the  temple  when  threatened  with  stoning,  and  that  a 
shorter  or  longer  time  (some  hours  to  some  days)  intervened  between  that 
departure  and  this  healing.  Several  old  writers  have  aptly  called  the  heal- 
ing of  the  blind  man  an  "  acted  sermon,"  an  object  lesson  on  the  words,  "  I 
am  the  light  of  the  world." 

1.  As  lie  [Jesus]  passed  by]  Not  as  he  was  passing  out  of  the  temple 
to  escape  from  stoning,  as  the  Common  Version  of  8  :  59  might  imply,  but  on 
another  occasion,  not  long  after,  as  he  passed  by  probably  the  temple.  Near 
the  temple  gates  the  blind  and  helpless  were  often  found  sitting  and  begging. 
Compare  v.  8  with  Acts  3  :  2. 

A  man  blind  from  llis  birth]  Blindness  is  very  common  in  the  East, 
but  even  there  one  born  blind  is  not  often  found,  and  would  excite  some  atten. 
tion.  The  blind  man  does  not  appear  to  have  known  that  Jesus  was  near,  or 
who  he  was,  and  nothing  is  said  of  any  request  for  healing  from  him. 

2.  who  did  sin]  Jesus  is  no  longer  surrounded  by  an  excited,  angry 
crowd  ready  to  stone  him,  but  by  calm,  peaceful  disciples.  The  question  is 
a  natural  one  for  that  age  and  company.  This  blindness,  they  thought, 
must  be  a  punishment  for  some  special  sin.  But  whose  sin  ;  this  man's,  or 
his  parents?  On  the  latter  point  alone,  they  were  in  doubt.  Had  the  man 
sinned  before  his  birth  (or  in  some  former  state  of  existence),  or  had  his 
parents  sinned  ?  Ex.  20  :  5  ;  Jer.  32  :  18.  Traces  of  a  belief  in  the  transmi- 
gration or  pre-existence  of  souls  may  be  seen  in  Jewish  literature.  See  Wis- 
dom 8 :  20.  The  modern  Druzes  of  the  East  hold  to  it ;  but  it  is  more 
probable  the  disciples  were  thinking  of  the  man's  sin  before  birth.  Compare 
the  case  of  Esau  and  Jacob,  Rom.  9  :  11-13,  or  of  the  sin  of  the  parents  which 
was  visited  upon  the  children.     See  Ex.  34  :  7. 

3.  Neither  .  this  man,  nor  his  parents]   This  does  not  mean  that  this 

man  and  his  parents  were  sinless,  but  only  that  the  blindness  was  not  a  pun- 
ishment for  sin,  either  in  him  or  his  parents.     The  man  was  boin  so  that  the 


Common  Version. 

CHAP.  IX.— And  as  Jesus  passod  by,  he  saw 
a  man  wliirh  was  blind  from  Ins  birth. 
2  And  his  disciples  asked  him,  Siiying.  Ma-*- 
ter,  who  did  sin.  tliis  man,  or  liis  parents,  tliat 
lie  was  horn  hiiiid  ? 

.1  .Tesus  answered.  Neither  hafh  this  man 
sinned,  n(ir  his  parents  :  but  that  the  works  of 
God  should  be  made  manifest  in  him.  I 


Revised  Version. 

9      And  as  he  passed  by,  he  saw  a  man  blind 

li  from   his   birth.     And    his  disciples  a.sked 

him,sayint:,  Kabbi,  whd  did  sin,  this  man, 

or  his  parents,  that  he  shuiiltl  be  born  blind  ? 

3  .Ie<us  answered,  Neither  did  this  man  sin, 

uor  his  parents  :  hut  that  Uie  works  of  God 


164  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  9:4-6. 


works  of  God  might  be  manifest  in  him.  That  is,  the  grace  of  God  in 
enabling  the  man  to  bear  his  affliction,  or,  more  obviously,  the  mercy  of  God 
may  appear  in  healing  his  blindness;  a  work  which  is  a  symbol  of  the  greater 
redemptive  work  of  giving  light  and  salvation  to  the  soul,  v.  38.  To  the 
disciples  the  blind  man  was  a  notorious  case  of  retributive  justice  :  to  Jesus 
he  was  an  object  that  reminded  him  of  his  great  mission  to  earth. 

4.  I  [we]  must  work  .  .  while  it  is  day]  The  best  text  reads  "  we  " 
for  "I,"  but  Godet  defends  the  reading  "I."  Jesus  takes  his  disciples  as  co- 
workers with  him,  in  doing  the  will  of  the  Father  who  sent  hiin.  "  While  it 
is  day,"  that  is,  in  the  brief  time  appointed  by  the  Father  for  these  works  to 
be  done.  "  The  night  cometh,  when  no  man  can  work;"  he  does  not  say 
"  when  I  cannot  work,"  as  we  might  expect,  if  "  I  must  work  "  were  sustained 
as  the  true  reading.  The  closing  thought  of  the  verse  is  also  quite  consistent 
with  "  we"  at  the  beginning  of  the  verse.  Jesus  would  cease  to  work  visibly 
among  men,  and  this  may  be  included  in  the  general  statement,  "  no  man  can 
work."  It  points  surely  to  the  short  period  his  disciples  would  have  to  work 
the  works  of  God.  It  intimates  that  death  would  also  end  his  activity  as  a 
friend  in  human  form. 

5.  When  I  am  in  the  world]  before  the  completion  of  my  earthly 
mission,  when  "night"  may  come  to  end  this  part  of  my  work.  Where, 
wlienever,  or  better,  while,  I  am  in  the  world,  I  am  the  light ;  that  is,  I  must 
declare  by  signs  and  miracles  my  true  character  as  the  light.  Hence  he  will 
now  heal  this  blind  man  ;  not  blind  for  a  short  time,  but  sightless  all  his  life. 
The  world  has  always  been  darkness  to  him ;  I  am  the  light  to  dispel  the 
darkness. 

6.  he  spat  on  the  ground]  This  mode  of  healing  has  perplexed 
many  interpreters  of  Scripture.  Whatever  reason  may  be  assigned  for  it, 
surely  there  could  be  no  absolute  necessity  to  use  spittle  or  clay  in  a  miracu- 
lous cure.  Besides  using  material  objects  as  aids  to  faitli,  the  act  of  mixing 
the  clay-paste  and  anointing  the  eyes  was  probably  symbolic.  Some  suggest 
that  the  spittle  with  the  clay  was  a  symbol  of  what  Christ  takes  of  himself, 
puts  it  with  or  into  our  dead  nature,  anoints  us  with  it,  and  gives  us  spiritual 
light  and  life.  Primarily  the  act  would  be  helpful  to  the  poor  blind  man's 
faith,  leading  him  to  hope  for  a  cure.  There  may  be  some  slight  medicinal 
property  in  spittle  applied  to  the  eye,  though  the  clay  would  rather  be  the 
reverse,  so  the  act  cannot  have  been  influenced  by  any  medicinal  reasons. 
Others  suppose  it  was  the  real  medium  of  the  cure,  and  an  essential  part  of 
the  act.  But  on  other  occasions  Jesus  spake  the  word  and  the  afflicted,  though 
far  away,  were  instantly  healed ;  hence  a  medicine  was  not  necessary.     See 


Common  Version. 

4  I  must  work  the  works  of  him  that  sent 
me,  while  it  is  day:  the  night  cometh,  when 
ni>  man  can  work. 

5  As  long  as  I  am  in  the  world,  I  am  the 
light  of  the  world. 

6  When  he  had  thus  spoken,  he  spat  on  the 
ground,  and  made  clay  of  the  spittle,  and  he 
anointed  the  eyes  of  the  blind  man  with  the 
clay. 


Revised  Version. 

4  should  be  made  manifest  in  him.  We  must 
work  the  works  <>f  him  that  sent  me,  while 
it  is  day  :  the  night  cometh,  when  no  man 

5  can  work.     When  I  am  in  the  world,  T  am 

6  the  light  of  the  world.  When  lie  had  thus 
spoken,  he  spat  un  the  ground,  and  made 


Johns  :  7,8.] 


THK    KMM)    MAN    HEALED. 


165 


Luke  7:10;  John  4 :  50,  51 ;  Mark  7  :  29,  30.  The  reason  for  using  the  clay 
and  spittle  i.s  not  given.  He  spread  the  clay  upon  the  eyes  of  the  blind  man. 
See  niar<?in  of  Conirnon  Version. 

7.  wash  in  the  pool  of  Siloam]  Going  to  the  pool  and  washing  in  it, 
would  tend  to  awaken  and  strengthen,  or  at  least  to  test  the  faith  of  the  blind 
man.  There  are  two  pools  near  the  mouth  of  the  Tyropoeon  vallev.  Jose- 
phus  says  Siloaui  is  a  fountain  near  tliis  point,  meaning  tiie  smaller  and  upper 
of  the  two  pools.  It  is  1200  to  1400  feet  south  of  the  Haram  wall,  and  the 
pool  is  52  feet  long,  18  feet  wide  and 
19  feet  deep.  It  is  a  reservoir  cut  in 
the  rock,  and  at  the  south-west  corner 
has  a  wide  fliglit  of  steps  leading  to 
the  bottom  of  the  pool  which  has  a 
fair  supply  of  water.  It  is  going  to 
ruin,  lias  piles  of  rubbish  about,  and 
the  water  is  u.sed  by  washerwomen 
and  tanners.  The  water  comes  from 
the  so-called  Fountain  of  the  Virgin 
with  which  the  pool  is  connected  by 
a  zig-zag  tunnel  cut  through  the  solid 
rock  for  over  1700  feet.  The  lower 
pool  is  quite  filled  up  with  rubbish, 
the  bottom  being  overgrown  with  fig 
trees,  Oi-dnance  Survey,  Wilson,  p. 
79.  The  evangelist  explains  that 
Siloam  means  "sent."  Primarily 
the  Hebrew  name  was  applied  to 
signify  the  "outflow"  of  water,  and 

hence  water  sent  out.  The  waters  are  taken  as  a  type  of  the  Kingdom  of 
David,  "  the  waters  of  Shiloah  that  go  softly,"  Isa.  8  : 6,  Revised  Version. 
The  blind  man  "  went  away,  therefore,  and  washed,  and  came  seeing."  Tiiis 
is  the  brief  record  of  the  cure.  As  Jesus  was  passing  on  when  he  saw  the 
blind  man,  so  he  doubtless  went  away  after  the  interview.  The  blind  nian 
therefore  did  not  return  to  Jesus,  who  had  gone  away,  but  he  "  came  seeing" 
to  his  house,  or  his  friend.s,  as  the  next  verse  implies! 

8.  The  neighbours  .  .  said]  This  verse  graphically  de.'icribes  the  natural 
result  of  .such  a  healing  among  the  man's  acquaintances.  The  words  show 
that  he  returned  to  his  own  home.  His  neighbors  and  friends  were  divided 
in  their  ideas  of  his  identity.   Some  asked  doubtingly,  "  Is  it  not  he  ?  "  Others 


POOL  OF  siiOAM.     (/•Vom  a  Pholngraph.) 


Common  Version. 

7  And  said  unto  him,  Go,  wash  in  the  pool 
of  Siluam.  (wliich  is  by  interpretjitioii.  Sent.) 
He  went  his  way  therefore,  and  washed,  and 
came  seeinp. 

8  f  The  neighbours  therefore,  and  tliey 
which  before  liad  seen  him  tliat  he  was  blind, 
said,  Is  not  this  he  that  sat  and  l.ppeod  ? 


*  Or,  and  with  the  day  thereof  anointed  his  eyes 


Reviser  Version. 

7  chiy  of  the  spittle,  '  and  anointed  his  eyes 
with  the  clay,  and  said  unto  him,  Go,  wash 
in  the  jiool  of  Siloam  (which  is  by  interpre- 
tation.   Sent).     He    went   away   tlierefore, 

8  and  washed,  and  came  seeing.  The  neigh- 
bonrs  tJK  iffore,  and  they  who  saw  him 
aforetime,  that  he  was  a  beggar,  said,  Is  not 


166 


COMMENTARY   ON   THE   GOSPEL   OF   JOHN. 


[John  9  : 9-12. 


were  certain  that  it  was  the  same  man.  Yet  others  half  believing  it,  were  yet 
not  quite  sure  that  it  was  not  some  other  person  closely  resembling  the  blind 
man  and  only  confessed  ^'  He  is  like  him."  The  great  change  in  the  counte- 
nance that  sight  made  in  one  totally  blind  was  enough  to  throw  thern  into 
great  perplexity.  The  animation,  life,  and  brightness  of  sight  contrasted  with 
the  stolid,  dull  face  of  the  Eastern  blind,  surely  would  cause  just  this  diversity 
of  view.     But  the  man  firmly  declared  "  I  am  he." 

10.  How  were  thine  eyes  opened  ?]  They  no  longer  appear  to  doubt 
his  identity,  or  the  fact  that  the  blind  had  been  healed.  They  are  now  deeply 
interested  to  know  the  "  how,"  the  mode  or  means  by  which  he  was  healed. 
The  questioners  are  his  neighbors,  and  not  captious,  but  wishing  to  know  the 
facts.  Another  class  of  questioners,  the  Pharisees,  were  not  answered  so  fully 
as  these  friends. 

11.  The  man  that  is  called  Jesus]  How  he  knew  that  the  one  who 
healed  him  was  Jesus,  the  account  does  not  say.  Probably  some  of  the  dis- 
ciples who  asked  about  the  cause  of  the  man's  blindness,  v.  2,  may  have  spoken 
the  Master's  name  in  the  blind  man's  hearing.  With  great  simplicity  and 
clearness,  he  states  how  his  sight  came  to  him  :  "  I  went,  and  washed,  and  I 
received  sight."  This  is  a  picture  of  thousands  who  receive  spiritual  sight : 
they  obey.Christ,  wash,  and  come  seeing.  Their  change  may  be  so  great,  that, 
like  the  blind  man's  experience,  their  friends  would  scarcely  recognize  in  the 
Christian  the  old  blind  sinner  that  was. 

12.  Where  is  he?]  His  friends  wanted  to  see  this  wonder-worker. 
Whether  they  were  prompted  by  curiosity,  or  by  mischievous  motives  to  seek 
Jesus,  does  not  appear.  Either  might  be  inferred.  If  the  "  they  "  of  v.  13 
were  the  same  as  '*  they  "  in  v.  12,  then  it  would  be  fair  to  infer  malicious  in- 
tent. If  two  different  classes  are  thus  designated,  then  the  first  may  have 
been  prompted  by  curiosity  and  general  interest.  Godet  and  Meyer  take  the 
former  view  ;  Moulton  and  Milligan  the  latter. 

Suggestive  Applications. — 1.  Around  the  sanctuary  is  the  place  to  meet 
Jesus.  2.  Special  calamities  are  not  always  caused  by  special  sins.  3.  The 
works  of  God  appear  often  in  the  providences  befalling  the  afflicted.  4.  We 
must  use  promptly  all  the  opportunities  for  Christian  work  which  God  opens 
to  us.  5.  The  time  for  good  works  with  us  all  is  short.  6.  Christ  gives 
spiritual  sight  by  different  means  and  agencies,  as  is  pleasing  to  him.  7.  Men 
must  do  what  God  directs  to  gain  divine  blessings.  8.  The  world  is  often 
more  curious  to  know  how  a  great  sinner  was  converted  than  the  fact  of  his 
conversion.     9.  Every  man  whom  Christ  has  blessed,  should  testify  of  him. 


Common  Version. 

9  Some  said,  This  is  he  :  others  said,  He  is 
like  him  :  but  he  said,  I  am  he. 

10  Therefore  said  they  unto  him,  How  were 
thine  eyes  opened  ? 

11  He  answered  and  said,  A  man  that  is 
called  Jesus  made  clay,  and  anointed  mine 
eyes,  and  said  unto  me,  Go  to  the  pool  of  Si- 
loam,  and  wash  :  and  I  went  and  washed,  and 
I  received  sight. 

12  Then  said  they  unto  him,  Where  is  he? 
He  said,  I  know  not. 


Eevised  Version. 

9  this  he  that  sat  and  hegged?    Others  said, 
It  is  he  :  others  said.  No,  but  he  is  like  him. 

10  He  said,  I  am  he.  They  said  therefore  unto 
him.  How  then  were   thine   eyes   opened  ? 

11  He  answered.  The  man  that  is  called  Jesus 
made  clay,  and  anointed  mine  eyes,  and 
said  unto  me,  Go  to  Siloam,  and  wash  :  so  I 
went    away  and   washed,   and  I   received 

12  sight.  And  they  said  unto  him,  Where  is 
he  ?    He  saith,  I  know  not. 


John  9  :  13-16.] 


THE  BLIND  MAN'S  CONFESSION. 


167 


The  Blind  Man's  Confession.    9  :  13-34. 

Jekus.\lkm.    October,  a.  d.  29. 

This  healing  was  soon  noised  about  the  city,  and  tlie  blind  man  now  seeing, 
was  led  before  the  Pharisees,  who  sought  to  gain  new  grounds  for  arresting 
Jesus  as  a  Sabbath-breaker.  The  man  becomes  a  stout  advocate  and  defender 
of  Jesus.  The  Jewish  rulers  are  confronted  with  indisputable  proofs  of  the 
healing.  Not  able  to  answer  or  explain  the  case,  they  ridicule  the  blind  niati 
and  put  him  out. 

13.  They  bring  to  the  Pharisees]   Who  were  the  "  they  ? "  The  close 

comiection  of  this  with  v.  12  seems  to  show  that  the  neighbors  and  friends  of 
the  blind  man  were  the  chief  actors.  What  motive  would  lead  them  to  do 
this  ?  Some  say  to  settle  the  question  of  what  was  lawful  on  the  Sabbath. 
Some  to  force  a  decision  as  to  the  authority  or  character  of  Jesus.  Was  he  a 
true  prophet,  or  otdy  a  deceiver?  Others  say  to  perplex  the  rulers  and  to 
vindicate  Jesus.  It  is  not  certain  who  they  were,  nor  what  their  precise  ob- 
ject was.  In  the  excited  state  of  feeling  in  regard  to  Jesus,  probably  mixed 
motives  prompted  the  act.  The  Pharisees  can  hardly  mean  the  Sanhedrin, 
for  that  was  largely  controlled  by  the  Sadducees  at  this  period.  Nor  is  it 
likely  that  any  formal  court  is  meant,  but  the  leaders  or  rulers  of  the  Phar- 
isaic party. 

14.  it  was  the  sabbath]  That  the  healing  was  on  a  Sabbath,  appears 
to  be  mentioned  by  the  evangelist,  to  explain  the  interview  which  followed. 
The  Pharisees  were  finding  fault  because  the  healing  was  done  on  the 
Sabbath. 

15.  how  he  received  his  sight]  The  friends  had  asked,  V.  10,  and  he 
had  given  a  frank,  full  answer.  Again  the  Pharisees  ask,  and  notice  that  his 
answer  is  more  cautious.  He  probably  perceived  the  evil  intent  of  the  Phari- 
sees. They,  in  fact,  did  not  believe  that  a  real  cure  had  been  performed.  See 
V.  18.  Hence  their  question  respecting  the  method  was  insincere.  They 
appear  to  have  thought  of  detecting  some  evidence  of  collusion,  sham,  or 
fraud  in  the  method.  But  the  man's  answer  was  brief  and  decided,  "  He  put 
clay  upon  mine  eyes,  and  I  washed,  and  do  see."  He  omits  mixing  the  clay 
with  spittle,  and  does  not  say  that  he  was  sent  to  wash,  nor  where,  as  these 
points  might  tell  against  his  benefactor.  He  covers  the  whole  case,  but  does 
not  feel  bound  to  state  all  the  details. 

16.  Some  of  the  Pharisees  said  .  .  not  of  God]    Tiie  Pharisees 


Common  Veusion. 

13  <i  They  brought  to  the  Pharisocs  him  that 
afi)retiiiie  wan  Ijlind. 

14  Anil  it  was  tlie  sabbath  day  when  Jesus 
made  tlie  clay,  and  opened  his  eyes. 

\b  Tht-n  again  the  Pharisees  also  asked  him 
h"W  he  had  received  his  sight.  lie  said  unto 
them,  lie  put  clay  upon  mine  eyes,  and  I 
washed,  and  do  see. 

10  Therefore  said  some  of  the  Pharisees,  This 
man  is  not  of  God,  because  he  keepetli  not  the 
sabbath  day.  Others  said.  How  can  a  man  that 
is  a  sinner  do  such  miracles?  And  there  was 
a  division  among  them. 


Revised  Version. 

13  They  bring   to    tlie   Pharisees  him  that 

14  aforetime  was  blind.  Now  it  was  the  sab- 
bath on  the  day  when  Jesus  made  the  day, 

15  and  opened  his  eyes.  Again  theiefore  the 
Pharisees  also  asked  him  how  he  received 
his  sight.  And  he  said  unto  them,  lie  put 
clay  ui)on  mine  eyes,  and  I  washed,  and  lio 

16  see.  t-ome  therefore  of  the  Pharisees  said. 
This  man  is  not  from  God,  because  hekeep- 
eth  not  the  sabbath.  lUit  others  said, 
How  can  a  mnn  that  is  a  sinner  do  such 
signs?    And  there  was   a  division  among 


168 


COMMENTARY  ON  THE  GOSPEL  OF  JOHN. 


[John  9  :  17,  18. 


were  split  into  two  parties  in  their  opinions  on  this  miracle.  "  This  man," 
said  one  party,  contemptuously,  "  is  not  from  God  as  he  claims  to  be,  that  is, 
sent  from  him  [8:  42].  If  he  were,  he  would  keep  the  Sabbath.  But  he  does 
not  keep  it."  They  held  that  one  might  put  clay  on  his  eyes  for  pleasure  on 
the  Sabbath,  but  not  as  medicine.  According  to  Maimonides  there  was  a 
rabbinical  precept  which  specially  forbade  one  to  anoint  the  eyes  with  spittle 
on  the  Sabbath,  Sab.  21.  A  prophet  from  God  would  regard  the  laws  of 
the  Sabbath  as  our  rabbins  interpret  them,  was  their  reasoning. 

How  can  .  .  a  sinner  do  such  miracles?]     The  other  party  were 

reasoning  from  the  other  side  of  the  case.  The  first  started  with  the  Sabbath 
law,  and  concluded  that  the  man  was  no  prophet,  and  hence  that  no  real 
miracle  could  have  been  performed.  The  second  class  started  with  the  patent 
fact  that  a  great  miracle  had  been  done,  and  hence  that  the  man  could  not 
be  a  sinner,  and  that  the  Sabbath  could  not  in  fact  have  been  broken.  The 
last  clause  may  be  a  hint  of  the  sharpness  of  the  discussion,  so  sharp  that  it 
rent  tiie  company  into  two  divisions.  Compare  similar  cases  of  divisions  in 
John  7  :  43  ;  10 :  19.  The  second  party  reminds  us  strongly  of  the  position  of 
Nicodemus,  "  Doth  our  law  judge  a  man,  except  it  first  hear  from  himself?" 
7:51. 

n.  What  sayest  thou]  In  this  divided  state  of  the  rulers,  both  parties 
appeal  to  the  blind  man  himself;  "  What  sayest  thou  of  him,"  (literally) 
"  because  he  opened  tliine  eyes?"  It  is  one  question,  not  two.  What  have 
you  to  say  of  the  man  since  he  opened  thine  eyes  ?  That  is,  granting  the  fact 
now,  what  is  your  opinion  of  him  ?  Doubtless  both  parties  hoped  to  gain 
something  by  this  appeal.  Tiie  first,  who  were  opposed  to  Jesus,  hoped  to 
entrap  the  blind  man  into  saying  something  to  give  them  fresh  ground 
against  Jesus.  The  others,  no  doubt,  hoped  to  show  that  the  worker  of  this 
miracle  was  a  true  teacher.  The  man's  answer  was  prompt  and  simple  ;  "He 
is  a  propliet."  He  is  no  sinner.  This  was  his  opiniwi,  and  showed  his  faith. 
Tiie  man  did  not  know  Jesus  as  Messiah,  nor  yet  as  Son  of  man,  or  Son  of 
God.  Tins  knowledge  came  later,  and  he  believed.  See  vs.  35-38.  "  Many 
held,  or  hoped,  that  he  was  a  prophet,"  Matt.  21  :  46 ;  Mark  6 :  15 ;  Luke 
24 :  19. 

18.    The  Jews  .  .  did  not  believe  .  .  he   had  been  blind]    The 

"  Jews  "  here  probably  were  the  party  of  the  Pharisees  who  said,  "  This  man 
is  not  of  God."  They  not  only  regarded  Jesus  as  a  sinner  for  not  keeping  the 
Sabbath,  but  did  not  at  first  believe  that  he  had  really  done  a  miracle  until 
they  had  received  the  evidence  of  the  parents.  This  positive  testimony  they 
could  not  break  down,  and  therefore  were  constrained  to  accept  the  fact  of  the 
miracle.    They  must  have  suspected  collusion,  magic,  or  some  deception. 


Common  Version. 

17  They  say  unto  the  blind  man  again, 
What  sayest  thou  of  him,  that  he  hath  opened 
thine  eyes  ?     He  said,  He  is  a  prophet. 

18  But  the  Jews  did  not  believe  concerning 
him,  that  he  had  been  blind,  and  received  his 
sight,  nntil  they  called  the  parents  of  him 
that  had  received  his  sight. 


Revised  Version. 

17  them.  They  say  therefore  unto  the  blind 
man  again,  What  sayest  thou  of  him,  in  that 
he  opened  thine  eyes?     And  he  said.  He  is 

18  a  prophet.  The  Jews  therefore  did  not  be- 
lieve concerning  him,  that  he  had  been 
blind,  and  had  received  his  sight,  until  they 
called   the  parents  of  him    that   had    re. 


John  9: 19-24.] 


THE   BLIND  MAN'S  CONFESSION. 


1G9 


Either  iheir  sun  iitver  Wii.s  blind,  or,  this  was  a  man  put  forward  in  the  phice 
of  their  son  from  close  resemblance  to  him.  The  fact  of  a  cure  had  not  been 
proven  in  their  view. 

19.  Is  this  your  son]  They  put  three  distinct  points:  1.  Is  this  your 
son?  2.  Ye  say  he  was  born  blind  ?  3.  How  llien  doth  lie  now  see?  The 
parents  answered  two  questions  emphatically,  Yes.  1.  "  We  know  that  this  is 
our  son.  2.  He  was  born  blind,  this  we  know  also."  How  truly  and  sadly  would 
they  know.  What  sorrow,  care  and  patience  it  had  caused  them  ?  How 
they  had  wished  lie  had  never  been  born.  These  questions  brought  all  the 
satl  experience  back. 

21.  llOW  he  now  seeth,  we  know  not]  The  third  question  they  do 
not  answer.  The  other  facts  were  within  their  personal  knowledge.  Tliev 
did  not  personally  know  how  he  came  by  his  sight;  they  were  not  present 
at  the  healing.  So  from  fear,  they  excuse  themselves  from  answering,  and 
refer  them  to  their  son,  as  he  was  of  age.  He  can  testify,  and  being  of  age 
liis  witness  is  proper  to  be  received  under  the  law.  "He  shall  speak  for 
himself." 

22.  put  out  Of  the  synagogue]  The  parents  knew  of  an  agreement 
among  the  rulers  to  put  any  one  out  of  the  synagogue  who  should  confess  that 
Jesus  was  the  Christ.  This  implies  a  compact  among  the  rulers,  of  a  general 
and  informal  kind,  rather  than  a  formal  decree,  although  Godet  supposes  there 
was  a  decree.  The  intent  of  the  rulers  was,  liowever,  known  to  the  people, 
and  had  the  efTect  of  a  decree  upon  them.  There  were  two  or  three  forms  of  ex- 
communication from  the  synagogue.  One  was  to  separate  the  person  from  liis 
family,  and  if  not  salutary,  the  punishment  might  then  be  doubled,  and,  lastly, 
a  curse  miglit  be  added,  cutting  the  person  off  from  liis  people.  See  Luke 
6  :  22.  For  fear  of  this  severe  punishment  the  parents  said  to  the  rulers  :  He 
is  of  age,  he  can  testify  and  is  amenable  to  your  laws ;  he  knows  the  facts, 
ask  him. 

24.  Give  glory  to  God]  So  they  called  the  blind  man  a  second  time, 
for  he  had  not  been  present  while  his  parents  were  questioned.  They  pre- 
sumed upon  their  skill  in  forcing  him  to  their  side.     He  is  kept  in  ignorance 


Common'  Version. 

19  And  they  asked  them,  saying,  Is  this 
your  soil,  who  ye  say  was  horn"  hlind?  how 
tlieii  doth  he  now  see  ? 

20  His  parents  answered  tlieni  and  said,  We 
know  that  this  is  our  son.  and  tliat  lie  was 
horn  hlind  : 

21  Hut  by  what  means  he  now  seeth,  we 
know  not ;  or  who  hath  opened  his  eves,  we 
know  not  :  lie  is  of  age;  a.sk  him  :  he  shall 
speak  for  himself. 

22  These  ironls  spake  his  parents,  hecntise 
they  feared  the  .Jews  :  for  the  .lews  had  agreed 
already,  that  if  any  man  did  confess  that  he 
was  Christ,  he  should  be  i)Ut  out  of  the  syna- 
gogue. 

2:i  Therefore  said  his  parents,  He  is  of  age ; 
ask  him. 

24  Then  again  called  they  the  man  that  was 
blind,  ami  said  (into  him.  Oiv.-  O.mI  the  praise  : 
we  know  that  this  man  i.s  u  .>iniier. 


Revised  Version. 

19  ceived  his  sight,  and  a.sked  them,  saying,  Is 
this  your  son,  who  ye  say  was  born   blind? 

20  how  then  doth  he  now  see?  His  parents 
answered  and   said.  We  know  that  this  is 

21  our  son,  and  that  he  was  born  blind  :  but 
how  he  now  seeth,  we  know  not;  or  who 
opened  his  eyes,  we  know  not :  ask  him  ; 
he  is  of  age ;  he  shall  speak  for   himself. 

22  These  thing-i  said  his  jiarents,  because  they 
feared  the  .lows  :  for  the  Jews  had  agreed 
already,  that  if  any  man  should  confess  him 
to  be  Christ,  he  should   be   jiut   out  of  the 

23  synagogue.     Therefore  said  his  parents.  He 

24  is  of  age  ;  ask  him.  So  they  called  a  second 
time  the  man  that  was  blind,  and  said  unto 
him,  Give  glory  to  God  ;  we  know  that  this 


j^Q  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John^9^25-28. 

of  what  his  parents  had  said.  The  cure  they  could  not  flatly  deny.  But 
their  language  is  like  that  of  those  who  would  say,  The  matter  is  all  out  now  : 
you  bette°r  alorify  God  bv  a  full  confession.  Some  regard  this  as  a  judicia 
oath  or  adjuration,  solemnly  calling  on  him  as  he  stands  before  God  to  tell 
the  truth.  Compare  Josh.  7  :  19.  But  this  does  not  fit  1  Sam.  6  : 5  nor  Jer 
12  •  16.  Others  regard  it  as  hinting  at  their  opinion  of  the  true  method  and 
author  of  the  cure.  God  must  have  done  it.  This  sinner,  breaking  the  Sab- 
bath, could  not,  we  know  ;  for  we  are  trained  in  the  law.  They  wanted  the 
man  to  ignore  Jesus  as  the  agent  of  the  cure. 

25.  one  thing  I  know]  The  blind  man  takes  no  interest  in  question, 
of  casuistry,  or  of  their  rabbinical  theology.  It  is  of  little  moment  to  hun, 
whether  they  make  out  his  benefactor  to  be  a  sinner  or  not.  On  such  ques- 
tions of  opinion,  he  has  no  personal  knowledge.  One  thing  he  knows :  whereas 
I  was  blind,  now  I  see.  That  was  a  matter  of  fact :  it  was  part  of  hjs  joyful 
experience.  The  Greek  makes  it  more  emphatic  than  the  English  ;  because 
bein.  blind,  now  I  see."  So  the  Christian  can  appeal  to  his  inner  conscious- 
ness,"when  the  change  is  questioned.  I  know  from  ^-P-^^V^^^^J^^^^^^^^^ 
religion  and  the  gift  of  the  Spirit.     You  cannot  reason  me  out  of  ^Jact  in  my 

personal  experience.  •.•     i      '     f:^^:,^^ 

26.  how  opened  he  thine  eyes  ?]  This  is  a  more  critical  questioning 
than  before,  v.  15.  They  do  not  now  seek  to  dispute  the  foct  with  a  man  who 
seems  to  them  quite  obstinate.  They  hoped  perhaps  to  entangle  the  man,  or 
to  get  more  explicit  proof  that  Jesus  had  broi<en  their  Sabbath  law  This 
appears  from  the  first  question  now  asked  :  "What  did  he  to  thee?  Ihey 
wanted  the  particulars  again,  to  catch  him,  if  he  varied  m  ^"7  httle  pom 
from  his  former  statement.  Westcott  supposes  that  this  repetition  of  their 
question  suggests  a  willingness  to  believe,  *' if  the  facts  were  not  decisive 
acainst  belief."  The  answer  of  the  man  is  against  this  view,  for  it  shows  that 
he  saw  a  cunning  design  to  twist  his  reply  into  a  charge  against  Jesus. 

21.    Wherefore  would  ye  hear  it  again  ?]    The  man  was  annoyed  by 

the  artful  plot  of  the  rulers,  and  boldly  answers:  I  told  you  just  now;  and  ye 
did  not  hear :  that  is,  you  did  not  heed,  or  believe.     I  have  nothing  more  to 
tell    Then  with  no  little  irony  he  adds  :  "  would  ye  also  become  his  disciples . 
Or  literally,  "  You  do  not  also  wish  to  become  his  disciples?      You  learneo. 
men  would  not  become  disciples  like  me,  the  poor,  blind  beggar? 

28.  they  reviled  him]  His  words  were  sharp ;  and  the  sarcasm  m 
them  aroused  bitterness  and  abuse  in  his  questioners  They  retort  wU^^ 
sneers  '^  Thou,"  poor  foolish,  ignorant  one,  "  art  his  disciple,    as  if  Jesus  had 


Common  Version. 

25  He  answered  and  said,  Whether  he  be  a 
sinner  or  no,  I  know  not :  one  thing  I  know, 
that,  whereas  I  was  blind,  now  I  see 

26  Then  said  they  to  him  again,  \V  hat  did 
he  to  thee  ?  how  opened  he  thine  eves  ? 

27  He  answered  them,  I  have  told  you  al- 
ready, and  ye  did  not  hear :  wherefore  would 
ye  hear  it  agniu  ?  will  ye  also  be  his  disciples  ? 

28  Then  they  reviled  him,and  said,  Ihou  art 
his  disciple ;  but  we  are  Moses'  disciples. 


Reviset*  Version. 

25  man  is  a  sinner.  He  therefore  answered, 
Whether  he  be  a  sinner,  I  know  not  :  one 
thing  I  know,  that,  whereas  T  was  blind, 

26  now  I  see.  They  said  therefore  unto  him, 
What  did  he  to  thee  ?  how  opened  he  thine 

•^7  eyes'  He  answered  them,  I  told  you  even 
now,  and  ye  did  not  hear :  wherefore  would 
ye  hear  it  again  ?  would  ye  also  become  his 

28  disciples?  And  they  reviled  him,  and  said, 
Thou  art  his  disciple  ;  but  we  are  disciples 


John  9:  29-32.] 


THE   BLIND   MAN'S  CONFESSION. 


171 


no  other.  "  We,"  the  learned,  appointed  teachers  of  the  law,  "  are  disciples 
of  Moses,"  the  great  lawgiver.  See  wiiat  a  hroad,  deep  chasm  there  is  be- 
tween  us  I 

29.  Wc  know  that  God  spake  unto  Moses]    There  is  none  to  dispute 

tiiat  God  hath  spoken  unto  Moses  :  he  was  appointed  a  law-giver,  teacher  and 
ruler  unto  his  people.  They  had  in  mind,  doubtless,  that  God  talked  with 
him  as  a  man  talketh  with  his  friend  face  to  face,  Ex.  33:  11 ;  Deut.  34: 10; 
Numb.  12  :  8.  But  as  for  "  this"  fellow,  this  Galila^an,  "  we  know  not  whence 
he  is."  The  Jews  had  asked  Jesus,  *' Who  art  thou?"  8:  25.  Here  the 
rulers  may  have  meant  not  so  much  what  place  he  came  from,  but  fiom 
whence  he  had  his  commission  and  authority.  Compare  his  question  to  the 
Jews  :  "Tiie  baptism  of  John,  wlience  was  it?"   I^uke  20  :4. 

30.  herein  is  the  marvel,  that  je  know  not]    Their  ignorance  he 

makes  more  of  a  wonder  tlian  the  miracle.  You  who  profess  to  know  so 
mucii  about  the  Sabbath  law,  religion  and  good  work.s,  do  not  know  whence 
this  healer  is.  This  vacillation,  confusion  and  dense  ignorance  concerning  a 
person  of  such  wonderful  character  and  power,  that  he  hath  opened  my  eyes 
though  blind  from  birth,  is  tlie  greatest  marvel  of  all.  Thus  it  is  often  that 
the  simple-minded  peasant,  who  truly  believes  and  has  been  enlightened  by 
the  Spirit,  sees  .spiritual  truths  more  accurately  than  the  religious  .scholastic. 
This  fact  was  widely  illustrated  in  the  Reformation  era,  in  Scotland  and 
England,  and  in  the  countries  of  Western  Europe.  The  man's  exclamation 
of  surprise  must  have  been  a  greater  surprise  to  his  examiners. 

31.  We  know  that  God  heareth  not  sinners]      The  new  disciple 

takes  up  the  argument  after  the  style  of  his  opposers,  and  retorts  that  "  we 
know,"  that  is,  you  and  all  know,  and  accept  as  truth,  that  God  does  not  hear, 
that  is,  answer  the  prayer  of  sinners :  he  does  not  attest  their  words  by 
miracles,  nor  sanction  their  teachings  by  special  powers,  or  signs.  But  we 
know  further  that  if  any  man  be  a  worshipper  of  God,  and  do  his  will,  him 
he  heareth.  The  man  must  be  something  more  than  a  Pharisee,  a  Jewish 
ruler,  a  nominal  officer  in  the  orthodox  church  ;  he  must  truly  do  (iod's 
will.  He  must  be  a  godly  man  ;  have  inward  life,  thoughts,  feelings,  afi'ec- 
tions,  and  outward  conduct,  speech,  and  acts  in  accord  with  God.  That  man 
God  will  hear. 

32.  Sinee  the  world  bejjan  it  was  never  heard]    The  Greek  words, 

f/c  Tui)  a'lojvug,  "since  the  world  began,"  do  not  occur  in  this  exact  form  else- 


CoMBiON  Version. 

29  We  know  that  God  spake  unto  Moses  :  as 
for  this  fellow,  we  know  not  from  whence 
he  is. 

30  The  man  answered  and  said  nnto  them, 
Why  lierein  is  a  marvdldus  thiiijr,  tliat  ye 
know  not  from  whence  he  is,  and  i/rl  he  iiatli 
openi'd  mine  eyt-s. 

'M  Now  we  know  tliat  God  heareth  not  sin- 
ners :  hut  if  any  man  be  a  worshipper  of  God, 
and  doeth  liis  will,  him  he  hearetli. 

32  Since  the  world  lie^ran  was  it  not  heard 
that  any  man  opened  the  eyes  of  one  tliat  waa 
born  blind. 

12 


Revised  Version. 

29  of  ]\Io.ses.  We  know  that  God  hath  spoken 
nnto  Moses  :  Imt  as  for  this  man,  we  know 

'.W  not  whence  he  is.  The  man  answered  and 
s;iid  nnto  tliem,  Wli>',  herein  is  the  nmrvel, 
that  ye  know  not  wlie?ice  he  is,  and  i/cl  he 

31  opened  mine  eyes.  \\e  know  that  (I'd  hear- 
eth not  sinners  :  but  if  any  man  be  a  wor- 
shipper of   God,  and   do   his  will,   him  he 

32  heareth.  Since  the  world  bepan  it  waa 
never  heard  that  any  one  opened  the  eyea 


172 


COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  9 :  33,  34. 


where  in  the  New  Testament.  The  last  word  is  used  by  classic  and  other 
Greek  writers  to  express  indefinite  duration,  and  frequently  an  endless  period. 
The  phrase  is  used  to  mark  the  beginning  of  human  existence,  or  of  material 
things.  In  all  this  period,  a  case  of  giving  sight  to  one  born  blind,  had  not 
been  heard  of.  There  is  no  record  of  this  kind  of  miracle  in  the  Old  Testa- 
ment. The  Pharisees  learned  in  the  law  did  not  attempt  to  dispute  his 
statement.  His  case  stood  alone,  a  marvel  of  power.  What  could  they  say  ? 
They  were  silenced  and  in  amazement.  And  what  was  the  conclusion  of  his 
impassioned  reasoning?  "If  this  man  were  not  from  God,  he  could  do 
nothing."  It  is  obvious  enough  then,  whence  this  Jesus  is ;  he  must  be  from 
God,  for  if  he  was  not,  he  could  not  do  these  wonderful  works.  What  a  plain, 
pungent,  powerful  sermon  these  rulers  heard  from  a  street-beggar !  He  praises 
God  too,  but  not  in  the  way  they  were  thinking. 

34.  they  cast  hiin  out]  Eecovering  from  their  temporary  amazement 
at  the  man's  earnest  eloquence,  their  anger  bursts  forth  afresh  in  personal 
abuse ;  literally  the  order  is :  "  In  sin  thou  was  born  altogether."  You  were 
reprobate  from  your  birth,  as  the  blindness  inflicted  upon  you  proves.  De- 
pravity of  a  special  kind  was  stamped  on  your  eyes  at  birth.  And  do  you 
presume  to  teach  us?  They  thrust  him  out.  No  doubt  the  ban  of  excom- 
munication followed,  though  that  is  not  stated,  nor  is  the  phrase,  "  they  cast 
him  out,"  the  common  one  to  express  a  formal  expulsion  from  the  synagogue. 
They  violently  thrust  him  from  their  presence  ;  the  official  excommunication 
from  the  synagogue  could  not  be  made  except  at  a  regular  meeting.  The 
narrative  gives  an  insight  into  Pharisaic  life  in  Jerusalem  at  this  period. 
The  man  vigorously  defended  Jesus,  and  his  assailants  quailed  for  the 
moment  before  him.  They  would  crush  out  fact  by  dogma ;  failing  in  that, 
they  crush  the  man  to  whom  sight  has  been  given,  by  calling  him  reprobate, 
and  hurling  him  from  the  room.  The  change  which  no  skill,  science,  magic 
or  dogma  had  ever  eflected,  the  blessing  of  sight  to  the  sightless,  is  counted  a 
work  of  evil,  and  the  worker  of  the  miracle  a  sinner.  This  was  spiritual 
blindness  more  serious  and  dreadful  than  the  birth-blindness  of  the  street- 
beggar.     Will  they  ever  see  the  "  Light  of  the  World  ?  " 

Suggestive  Applications. — 1.  The  formalist  and  sectarian  in  religion  are 
always  arbitrary  and  usually  bigoted  in  their  views.  2.  They  hold  to  their 
traditional  interpretations  of  Scripture  in  the  face  of  the  strongest  providences. 

3.  Conceited  religionists  always  justify  themselves  by  perversions  of  Scripture. 

4.  As  the  rulers  hoped  that  the  parents  would  deny  their  son,  or  that  he  was 
born  blind,  so  Romanists  hope  to  force  Protestants  to  deny  facts  in  their 
religious  experience.  5.  False  interpretations  of  the  Sabbath  law  will  not 
destroy  it,  nor  obliterate  a  fact  in  our  spiritual  experience.  6.  We  may  not 
be  able  to  decide  nice  questions  in  theology,  but  we  can  tell  what  Christ  has 


Common  Version. 

33  If  this  man  were  not  of  God,  he  could  do 
nothing. 

34  They  answered  and  said  unto  him,  Thou 
wast  altogether  born  in  sins,  and  dost  thou 
teach  us  ?    And  they  cast  him  out. 


REviSEn  Version. 

33  of  a  man  born  blind.     If  this  man  were  not 

34  from  God.  he  could  do  nothing.  They  an- 
swered and  said  unto  him,  Thou  wast  alto- 
getlier  born  in  sins,  and  dost  thou  teach  us? 
And  they  ca<t  him  out. 


John  9  36-37.]  SPIRITUAL  SIGHT  AND  BLINDNESS.  173 

clone  for  us.  7.  Special  calamities  do  not  always  imply  special  sins.  8.  Yet 
sin  is  in  general  to  be  regarded  as  tiie  cause  of  human  sorrow  and  suffering. 
9.  Ciod  causes  his  grace  to  be  magnified  by  overcoming  sin  in  the  soul.  10. 
Sinful  men  are  blind  to  their  sin,  to  salvation,  God,  heavenly  joys,  and  to 
their  own  great  loss.  11.  Christ  gives  sight  to  the  blind,  power  to  see 
spiritual  truths,  love  of  God,  a  Saviour,  the  riclies  of  heaven.  12.  Notice 
that  God  offers  compensations  for  temporal  sufferings.  13.  Christ  sometimes 
gives  before  we  ask.  14.  Tiiue  for  working  was  precious  to  Jesus;  it  should 
be  to  us.  15.  Religious  bigotry  is  bitter,  proud,  intolerant,  weak,  unjust,  un- 
reasonable, cruel  arid  fatal  to  its  possessor. 

Spiritual  Sight  and  Blindness.    9:  35-41. 

Jerus.\lem.  October,  a.  d.  29. 
The  casting  out  of  the  blind  man  was  again  drawing  a  line  between  the 
rulers  of  the  Jewish  people  and  the  followers  of  Jesus.  But  it  is  too  much 
to  count  it  "  the  beginning  of  a  new  society,"  as  do  Westcott  and  others.  That 
new  society  began  when  Jesus  first  gathered  disciples,  and  was  fairly  crystal- 
lized when  he  called  the  twelve.  The  blind  man  excluded  from  the  syna- 
gogue and  old  Jewish  society,  was  received  into  the  fellowsliip  of  the  new 
and  perfected  society  of  Jesus. 

35.  Jesus  .  .  found  him]  How  Jesus  heard  of  the  excommunication 
of  the  blind  man  is  not  stated.  The  language  implies  that  it  was  not  from  the 
man  himself,  but  from  otiiers,  perhaps  from  common  report.  It  also  implies 
that  Jesus  sought  him,  for  "  having  found  him,"  he  said  unto  him,  "Dost thou 
believe  on  the  Son  of  God?"  Some  old  texts  read  "  Son  of  man,"  so  do  the 
Sinaitic  and  Vatican  MSS.  and  also  Moulton,  "Westcott  and  Hort.  But  most 
other  uncials,  all  cursives,  and  most  Versions  read  "  Son  of  God,"  and  this  is 
adopted  by  Meyer,  Lachmann,  Tregelles,  the  common  and  the  revised  text. 
Both  readings  are  found  as  early  as  the  third  century.  In  either  case  the 
Messiah  is  plainly  meant.  The  man  knew  Jesus  as  a  teacher,  wonder- 
worker, and  prophet.  Was  he  now  ready  to  acknowledge  him  as  the 
Messiah  ? 

36.  Who  is  he,  Lord]  The  man  is  in  a  teachable  mind:  he  is  waiting 
for  furtiier  light.  He  may  have  hoped,  or  suspected  that  Jesus  was  speaking 
of  him.self  as  this  Messiah.  I  am  ready  to  believe ;  who  is  he — not  what  is  he 
— that  I  may  believe  on  him?  He  has  never  been  known  to  me;  but  I  know 
that  I  need  him. 

37.  Thou  hast  both  seen  him,  etc.]     This  plain,  distinct  declaration 


Common  Version. 


3.5  Jesus  heard  that  they  had  cast  liim  out ; 
and  when  he  had  found  him,  he  said  unto  him, 
Dost  thdu  believe  on  the  Son  of  God  ? 

aC  He  answered  and  said.  Who  iy  he,  Lord, 
that  I  miglit  believe  on  him  ? 

37  And  Jesus  sjiid  unto  him.  Thou  hast 
both  seen  him,  and  it  is  be  that  talketh  with 
thee. 

^  Maoy  ancient  authorities  read  tlie  Son  of  man 


Revised  Version. 


35      Jesus  heard  that  they  had  cast  him  out ; 

and  finding  liim,  he  said,  Dost  tliou  bi-lieve 
3G  on  1  the  Son  of  Gud  ?    He  answered  and  said, 

And  who  is  he,  I>ord,  tliat  I  may  believe 
37  on  him?     Jesus  said  unto  him.  Thou  hast 

both  seen  him,  and  he  it  is  that  speaketh 


174  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  9  :  38-41. 

reminds  us  of  a  similar  one  made  to  the  Samaritan  woman.  4 :  25,  1^6. 
You  have  seen  me  and  recognized  me  as  a  wonder-worker ;  you  have  also 
seen  the  Son  of  man.  And  lest  he  should  be  in  doubt  in  respect  to  this  in- 
direct reference,  he  adds  more  explicitly,  "he  it  is  that  speaketh  with  thee." 
You  are  face  to  face  with  the  Messiah.  This  is  one  of  the  most  open  and  dis- 
tinct declarations  of  Jesus,  that  he  was  the  Christ. 

38.  I  believe  .  .  he  worshipped  him]  However  widely  the  views 
of  evangelical  scholars  may  differ  as  to  the  true  reading  "  Son  of  God  "  or 
"Son  of  man  ;"  they  generally  agree  that  it  is  here  said  the  man  offered 
divine  worship  to  Jesus.  The  word  for  worshipped  is  commonly  used  in  that 
higher  sense  by  John.  If  the  phrase  "  Son  of  man  "  was  used  in  the  question 
which  Jesus  asked  him,  the  man  clearly  understood  that  Jesus  claimed  to  be 
more  than  man,  or  it  would  have  been  idolatry  to  worship  him.  Thomas 
saw  in  his  Master  a  similar  divine  character,  and  worshipped  him.  John 
20 :  28. 

39.  For  judgment  .  .  .  that  they  who  see  not]    Jesus  did  not 

come  to  execute  judgment;  but  the  result  of  his  coming  would  be  a  division, 
a  separation,  decisions  of  men,  some  for  the  truth  and  some  for  unrighteous- 
ness.  He  came  not  now  as  Judge,  but  as  a  Saviour.  Yet  his  coming 
issued  in  two  opposite  results.  Those  that  see  not,  may  see.  Those  that  are 
conscious  they  do  not  understand  religious  truth,  yet  desire  to  do  so,  will 
receive  light.  Those  who  think  they  rightly  understand  spiritual  truths  may 
be  shown  to  be  spiritually  blind  by  his  teaching.  Though  it  is  not  clear  to 
whom  these  words  were  addressed,  it  is  certain  they  were  heard  by  the 
Pharisees,  who  wanted  to  know  how  Jesus  would  apply  this  principle. 

40.  Are  we  blind  also  ?]  It  is  not  easy  to  decide  which  class  of  Pharisees 
these  represented.  See  v.  16.  Some  suppose  that  they  were  of  those  who 
were  inclined  to  favor  Jesus  as  a  good  person.  Others  think  they  belonged  to 
the  other  class,  and  were  marking  all  his  conduct  to  report  to  the  rulers.  As 
another  division  arose  among  his  hearers  soon  after,  see  John  10 :  19-21,  it 
seems  very  probable  that  some  of  both  classes  were  present,  ready  to  break 
into  open  rupture  with  one  another.  Ye  have  spoken  of  those  that  see,  and 
those  that  are  blind  ;  to  which  class  say  they  do  we  belong  ?  Are  we  blind 
also  ?  They  well  knew  that  he  could  not  refer  to  physical  blindness.  Are 
we  blind  also,  as  those  who  you  say  have  become  blind  ? 

41.  If  ye  were  blind  .  .  no  sin]  The  answer  is  plain,  pungent,  yet 
may  have  been  spoken  in  a  pained,  grieved  tone  that  would  deepen  the  im- 


CoMMON  Version. 

38  And  he  said,  Lord,  I  believe.     And   he 
woi-shipped  him. 

39  ^  And  Jesus  said.  For  judgment    I   am 
come  into  this  world,  that  they  which  see  not 


Revised  Version 

38  with  thee.     And  he  said,  Lnrd,  I  believe. 

39  And  he  worshipped  him.  And  Jesus  said. 
For  judgement  came  I  into  this  world,  that 
they  wlio  see  not  may  see ;  and  that  they 


might  see;  and  that  they  which  see  might  be    40  who  see  may  become  blind.     Those  of  the 
made  blind.  I        Pharisees  that  were  with  him  heard  these 


40  And  some  of  the  Pharisees  which  were 
with  him  heard  these  words,  and  said  unto 
him.  Are  we  blind  also? 

41  Jesus  said  unto  them,  If  ye  were  blind, 
ye  should  have  no  sin  :  but  now  ye  say.  We 
see  ;  therefore  your  siu  remaineth. 


tilings,   and   said  unto   him,    Are    we  also 
41  blind?    Jesus  said   unto  them.  If  ye  were 
blind,  ye  would  have  no  sin  :  bnt  now  ye 
say,  We  see  :  your  sin  remaineth. 


John  10:1.] 


JESUS,  THE  GOOD  SHEPHERD. 


175 


pression  of  the  terrible  words  on  his  liearers.  If  yoii  were  ignorant  of  the 
law,  not  able  to  see  the  light,  you  would  have  no  sin,  that  is,  no  guilt,  or  sen.se 
of  sin.  But  they  claim  not  to  be  blind.  You  know  the  letter  of  the  law;  it 
has  been  your  study,  but  you  wilfully  refu.se  to  believe  the  testimony  it  gives 
to  him  tliat  the  Fatlier  Jias  sent.  If  it  were  otherwise,  ye  would  have  no 
sin.  You  are,  however,  certain  that  you  see.  You  say  so  :  you  boast  of  your 
wisdom  and  knowledge  of  the  law.  Your  sin  reraaineth,  you  refuse  to  see 
the  light.  These  truths,  the  true  light,  you  will  not  see.  You  are  confirmed 
skeptics,  unbelievers. 

SuGGRSTivE  Applications. — 1.  The  professedly  godly  sometimes  cruelly 
treat  those  who  disagree  with  them.  2.  Those  ready  to  receive  light  often 
get  light.  3.  Jesus  reveals  himself  to  the  humble,  devout  soul.  4.  Christ's 
work  forces  men  to  a  decision  in  regard  to  him,  and  his  person.  5.  The  self- 
righteous  are  sure  they  see,  though  they  are  really  blind  :  the  contrite,  con- 
scious of  blindness,  are  given  light.  6.  Making  bad  u.se  of  knowledge,  brings 
the  greatest  danger.    7.  "  Faith  often  gets  more  than  its  highest  expectations." 

Jesus,  the  Good  Shepherd.    10:1-21. 

Jerusalem.    October,  a.  d.  29. 

Introduction. — The  student  must  not  miss  the  close  connection  of  the 
discourses  in  this  section,  with  the  conversation  at  the  clo.se  of  the  preceding 
chapter.     Je.sus  continues  his  address  to  the  Pharisees  who  had  asked  "Are 
we  blind  also?"    He  teaches  them  about  the  true  way  into  and  out  of  the 
godly  fold,  the  church.     In  a  threefold  comparison  or  allegory  he  describes  : 
1,  the  fold,  door,  porter,  robber,  stranger,  shepherd,  vs.  1-6;  2,  declares  that 
he  alone  is  the  door,  and  3,  that  he  is  also  "  the  good  .shepherd,"  as  contrasted 
with  a  false  shepherd,  a  hireling.     He  lays  down  his  life  for  his  sheep,  thus 
proving  him.self  to  be  the  true  Shepherd.     The  reader  should  carefully  notice 
the  change  in  the  comparison,  that  Jesus  is  both  the  "door"  and  "  the  good 
shepherd."     The  parable  or  allegory  proper  is  in  vs.  1-6,  and  comprises  tlie 
fold  (or  place  for  the  sheep),  the  flock,  the  door,  the  porter,  the  robber,  and 
the  shepherd.     What  follows  in  vs.  7-18  is  in  the  nature  of  an  explanation 
and  application  of  the  parable.     Godet  views  this  section  as  containing  three 
di.stinct  parables  :  1.  The  shepherd  in  contrast  with  the  thief,  vs.  1-6  ;  2.  The 
door,  vs.  7-10;   3.  Tiie  Good  Shepherd  in  contrast  with  the  hireling,  vs. 
11-13.     In  this  grouping  he  is  forced  to  see  in  vs.  14-18,  general  remarks 
relating  partly  to  the  last,  and  partly  to  all  the  three  so  called  parables.     It 
is  better  to  regard  the  parable  or  allegory  as  one,  and  vs.  7-18  a  further  ex- 
position of  the  thoughts  wrapped  in  the  original  comparison. 

1.     He  that  entercth  not  by  the  door]      The  new  discourse  begins 
with  a  double  "  Verily,"  u.sed  25  times  in  this  Gospel.     It  marks  something 


Common   Version-. 

Chap.  X. — Verlly,  verily,  I  s.ny  unto  you, 
He  tliat  entereth  not  Jjy  tlie  (lour  into  tlie 
sheepfold,  but  climliftli  uji  seme  other  way, 
the  same  is  a  thief  and  a  rubber. 


Revised  Version. 

10  Voiily,  verily,  T  say  unto  you,  He  that 
enteri'tli  not  by  tlie  door  into  the  fold  of  the 
sheep,  but  clinibeth  up  some  other  way,  the 


176 


COMMENTARY   ON  THE   GOSPEL   OF   JOHN. 


[John  10:2-5. 


of  unusual  importance  and  solemnity  that  is  to  follow,  but  not  necessarily  a  new 
subject  or  audience.  The  saved  are  in  a  fold,  the  church,  not  the  formal  but 
tlie  invisible  true  church,  whether  Jewish  or  Christian.  They  have  entered 
by  the  door, — the  Old  Testament  godly,  through  faith  in  Christ  to  come — in 
the  new  dispensation,  through  faith  in  Christ's  finished  work.  Any  one  who 
has  not  entered  that  way  is  a  "  thief,"  that  is,  one  creeping  in  secretly  and 
by  stealth,  or  a  robber  boldly  coming  in  by  force  and  for  slaughter. 

2.  is  .  .  shepherd]  In  contrast  with  the  thief  and  robber  is  the  char- 
acter of  a  shepherd.  Not  "  the  shepherd,"  for  the  article  is  not  in  the  Greek  : 
but "  he  is  shepherd,"  a  phrase  meant  to  designate  the  character  and  office 
rather  than  the  person.  The  attention  is  not  here  fixed  upon  Christ,  but 
upon  any  true  shepherd  who  feeds  or  cares  for  the  flock. 

3.  porter  Openeth]  The  shepherd  is  given  ready  access  to  the  fold. 
The  sheep  hear  him,  he  can  call  thom  all  and  each  one  by  name ;  he  leads 
them.     This  is  a  graphic  picture  drawn  from  Oriental  shepherd-life.     There, 

sheep  are  always  led,  never 
driven  ;  the  shepherd  has  a  name 
for  each  sheep ;  they  know  his 
voice ;  they  can  be  led  by  their 
sliepherd,  but  will  not  be  led  by 
another  shepherd.  The  porter 
likewise  opens  the  door  to  the 
shepherd,  for  he  knows  him. 
Who  is  meant  by  the  porter  ? 
If  the  shepherd  is  Christ,  then  the 
porter  may  be  John  the  Baptist 
his  forerunner.  But  it  is  not  need- 
ful to  press  every  point  in  the  comparison.  It  is  an  old  proverb,  "  a  parable 
does  not  stand  on  four  legs  ;"  and  another  saying  is  :  "  Squeeze  parables  too 
far,  and  you  will  draw  blood  and  not  milk  from  them."  The  comparison  is 
a  composite  one  ;  later  it  is  split  into  two  distinct  portions,  where  the  meaning 
is  more  definitely  stated.     See  vs.  7-13. 

4.  goeth  before  them]  This  is  a  picture  true  in  Palestine  now.  The 
shepherd  rising  at  dawn,  puts  forth  his  sheep  from  the  sheepfold.  The  fold  is 
enclosed  by  a  rude  stone  wall,  four  or  five  feet  high,  with  thorn  bushes  stuck 
or  growing  in  the  crevices  of  the  stones  to  keep  sheep  in  and  wolves  out. 
Such  a  fence  could  easily  be  mounted  and  entered ;  but  one  who  entered  that 


EASTKRN    SHEEPFOLD. 


Common  Version. 


2  But  he  that  entereth  in  by  the  door  is  the 
shepherd  of  the  sheep. 

3  To  him  the  porter  openeth  ;  and  the  sheep 
hear  his  voice  :  and  he  calleth  liis  own  sheep 
by  name,  and  leadeth  them  out. 

4  And  when  he  putteth  forth  his  own  sheep, 
he  goeth  before  them,  and  the  sheep  follow 
him  :  for  they  know  his  voice. 

5  And  a  stranger  will  they  not  follow,  but 
will  flee  from  him;  for  they  know  not  the 
voice  of  strangers. 

1  Or,  a  shepherd 


Revised  Version. 

2  same  is  a  thief  and  a  rohber.  But  he  that 
entereth  in  by  the  door  is  i  the  shepherd  of 

3  the  sheep.  To  him  the  porter  openeth ; 
and  the  sheep  hear  his  voice  :  and  he  calleth 
his  own  sheep  by  name,  and  leadeth  them 

4  out.  When  he  hath  put  forth  all  his  own,  he 
goeth  before  them,  and  the  sheep  follow  him : 

5  for  they  know  his  voice.  And  a  stranger 
will  they  not  follow,  but  will  flee  from  him  : 
for  they  know  not  the  voice  of  strangeis. 


John  10:6-9.]  JESUS  THE  GOOD  SHEPHERD.  177 


wiiy  would  mean  no  good  to  the  flock.  When  the  sheep  have  been  put  forth 
tlnough  the  gate  or  door,  tlie  shepherd  passes  on  before  the  shee}),  leading  the 
way  to  some  green  pastures,  or  to  some  spring  or  running  water.  They 
know  his  voice.  There  are  no  lost  sheep,  no  goats,  here  ;  but  there  are  thieves, 
robbers,  strangers,  and  wolves.  The  strangers  the  sheep  will  not  follow  ;  they 
are  the  true  tlock ;   they  know  not  and  will  not  follow  the  voice  of  strangers. 

6.  they  understood  llOtJ  The  Greek  word  for  "  parable  "  is  not  the 
one  usually  used,  but  one  that  means  any  speech  not  of  the  common  direct 
form,  as  similitude,  proverb,  metaphor,  or  allegory.  The  Pharisees  did  not 
know  what  the  saying  meant.  They  understood  quite  readily  the  parable  of 
the  wicked  husbandmen  and  the  heir ;  but  wrapped  in  conceit  of  their  own 
wisdom,  this  allegory  of  the  fold,  sheep  and  shepherd  was  an  enigma  to 
them. 

1.  I  am  the  door]  Jesus  therefore  continues  the  discourse,  and  makes 
the  figure  less  complex.  He  splits  the  allegory  and  explains  first  about  the 
door,  and  then  about  the  sheplierd,  changing  slightly  the  first  form  in  which 
he  had  presented  the  truth.  In  the  first,  he  is  the  door  of  the  sheepfold. 
Here  he  is  the  door  of  the  sheep,  which  is  equivalent  to  "  the  door  for  the 
sheep,"  the  door  through  which  the  sheep  enter  the  true  fold.  Each  one  of 
the  flock  passes  through  the  door  into  the  fold,  and  that  door  is  Christ. 

8.  All  that  [ever]  came  before  me  are  thieves]    There  is  no  Greek 

equivalent  for  "  ever."  See  Kevised  Version.  This  is  a  difficult  verse,  the 
hard  knot  being  in  the  clause  "came  before  me."  The  word  "before"  may 
mean  :  1,  before  in  point  of  time ;  2,  before  in  dignity  or  honor  ;  3,  before  in 
the  sense  of  "  in  the  place  of."  The  last  meaning  is  most  fitting,  though 
Alford  chooses  the  first.  Luther,  Lightfoot,  and  others  think  it  refers  to  all 
false  teachers.  The  reference  is  clearly  to  all  who  pretended  to  oflfer  some 
way  of  entrance  into  the  fold,  not  pointing  to  and  through  Christ.  He  means 
to  assure  the  hearers  that  there  is  only  one  door,  and  tliat  he  himself  is  that 
door.  All  others  would  rob  their  followers.  They  would  not  enter  the  fold, 
or,  entering,  would  be  cast  out  as  not  belonging  to  the  flock.  The  sheep,  the 
ideal,  or  better,  the  true  flock  did  not  hear  them.  See  the  long  list  of  worthies 
in  Heb.  11.  The  Pharisees  had  perverted  many,  but  not  those  of  Christ's 
flock. 

9.  by  me  .  .  he  shall  be  saved]  This  is  another  form  of  the  same 
truth,  forcibly  taught  in  the  sixth  chapter.  See  John  6  :  35,  40,  51.  There 
Jesus  is  the  bread  of  life ;  here  he  is  the  door  for  the  flock  to  enter  into  life. 


Common  Version. 


6  Thirt  paral>le  spake  Jesus  unto  them  ;  but 
they  understood  not  what  things  they  were 
which  he  spake  unto  tliom. 

7  Then  said  Jesus  unto  them  again,  Verily, 
verily,  I  say  unto  you,  I  am  tlie  door  of  the 
sheep. 

8  All  that  ever  came  before  me  are  thieves 
and  robbers  :  but  the  sheep diii  not  hear  them. 

9  I  am  the  door  :  by  me  if  any  man  enter 
in.  he  shall  be  saved,  and  shall  go  in  and  out, 
and  find  pasture. 

1  Or,  proverb        2  gome  ancient  authorities  omit  be/ore  me. 


Bevised  Version. 


6  This  '  parable  spake  Jesus  unto  them  :  hut 
they  understood  not  what  things  they  were 
which  he  spake  tinto  them. 

7  Jesus  therefore  said  uuto  them  again, 
Verily,  verily,  I   say   unto  you,  I   am   the 

8  door  of  the  sheep.  All  that  came  2  before 
me  are  thieves  and  robbers  :  but  the  sheep 

9  (lid  not  hear  them.  I  am  the  door  :  by  me 
if  any  man  enter  in,  he  shall  be  saved, 
and  shall  go  in  and  go  out,  and  shall   find 


178  COMMENTARY   ON   THE    GOSPEL   OF   JOHN.  [John  10 :  10-13. 

and  be  saved.  In  his  daily  round  of  duties  "  in  and  out,"  the  believer  in 
Christ  finds  refreshing  support ;  pastures  that  are  ever  fresh  and  comforting, 
as  well  as  life-supporting.  Jesus  here  is  the  way,  not  the  shepherd  ;  the  door 
to  the  fold,  through  which  every  one  of  tlie  flock  shall  find  safely  and  comfort 
as  described  in  Ps.  23  ;  2,  3. 

10.  I  am  come  .  .  life]  The  figure  of  the  door  is  changed  here,  for  a 
"door"  cannot  properly  be  said  to  come,  and  the  other  part  of  the  allegory  is 
taken  up.  The  thief  who  has  pretended  to  be  the  door  or  way,  steals  and 
destroys  the  flock.  Jesus  has  come  to  give  life,  in  greater  fulness  and  free- 
ness,  by  the  right  interpretation  and  fulfillment  of  the  Mosaic  economy.  The 
thieves  are  those  also  who  have  taken  away  the  key  of  knowledge  ;  they  have 
not  entered  in  themselves,  and  those  that  would  have  entered  they  have  hin- 
dered. Jesus  has  given  life  in  overflowing  abundance,  that  they  might  per- 
ceive their  enlarged  privileges ;  he  opens  wide  the  door  of  access  to  God  ; 
takes  away  the  vail ;  allows  the  soul  to  come  to  God  through  Christ  alone, 
requiring  no  other  priest,  sacrifice,  or  intercessor. 

11.  I  am  the  good  shepherd]  Literally,  "I  am  the  shepherd,  the 
good  ;  the  shepherd,  the  good,  puts  down  his  life  for  his  sheep."  He  is  not 
merely  the  "  good  "  in  the  sense  of  true,  or  benevolent,  or  righteous,  but  in  a 
higher  sense  of  excellent,  Ka7.6^^  beautiful,  a  goodness  that  is  so  exalted  that 
it  has  beauty  with  its  superior  goodness.  Thus  he  "  puts  down  "  his  life,  in- 
dicating a  voluntary  purpose,  a  deliberate  act  of  sacrifice  of  self  for  his  flock. 
For  the  best  text  reads  Tidr^oiv  "  putteth  down  "  for  Si^uaiv  "  giveth."  Before 
it  is  said  that  Jesus  is  the  "door"  for  the  flock;  salvation  would  come  by 
entering.  Here  he  is  the  shepherd  ;  he  saves  his  flock  now,  by  sacrificing 
his  own  life  for  his  sheep.  Compare  "thou  shalt  make  his  soul  an  offering 
for  sin,"  Isa.  53:10. 

12, 13.    a  hireling, . .  andcarcth  not  for  the  sheep]    The  hireling  is 

contrasted  with  a  shepherd.  He  is  engaged  to  protect  the  flock,  but  he  is  not 
a  shepherd.  When  the  wolf  cometh,  he  leaves  the  flock  to  be  devoured.  He 
is  not  a  shepherd,  but  only  a  hireling.  He  has  no  care  for  the  flock.  He 
does  not  own  them,  nor  does  he  have  the  feeling  of  a  shepherd  toward  them. 
Thus  the  sheep  are  scattered  or  destroyed.  The  Jewish  scribes,  lawyers,  and 
Pharisees  were  thus  allowing  the  true  Israel  to  be  scattered  and  destroyed. 
Later,  Paul  warned  the  Ephesians  that  wolves  would  enter,  not  sparing  the 


Common  Version. 


Revised  Version. 


10  The  thief  cometh  not,  but  for  to  steal,  '  10  pasture.     The   thief  cometh  not,  but  that 
and  to  kill,  and  to  destroy  :  I  am  come  that  he  may  steal,  and  kill,  and  destroy  :  I  came 


they   might   have  life,  and   that   they   might 
have  i7  luoie  abundantly. 

11  I  am  the  good  shepherd  :  the  good  shep- 
herd givetli  his  life  for  the  sheep. 

12  But  he  tliat  is  a  hireling,  and  not  the 
sheplieni,  whose  own  the  sheep  are  not,  seeth 
the  wolf  coming,  and  leavetVi  the  sheep,  and 
f  peth  ;  and  the  wolf  catcheth  them,  and  scat- 
tereth  the  sheep. 

13  The  hireling  fleeth,  because  he  is  a  hire- 
ling, and  careth  not  for  the  sheep. 


that  they  may  have  life,  and  may  i  have  it 

11  abundantly.  I  am  the  good  shepherd  :  the 
good  shepherd  layeth  down   his  life  for  the 

12  sheep.  He  that  is  a  hireling,  and  not  a 
shepherd,  whose  own  the  sheep  are  not,  he- 
holdeth  the  wolf  coming,  and  leaveth  the 
sheep,  and  fleeth,  and  the  wolf  snatcheth 

13  them,  and  scattereth  them :  he  fleeth  be- 
cause  he  is  a  hireling,  and  careth  not  for 


1  Or,  have  abundance 


John  10  :  14-16]  JKSUS   THK  GOOD  SIIEPFIKRP.  17g 


flock.  Acts  20 :  29.  Is  every  one  an  hireling  who  fears  to  meet  the  wolves  ? 
Tertiillian  said  so.  But  Jesus  himself  said,  "  when  they  persecute  you  in 
this  city,  flee  ye  to  another,"  ^latt,  10:  23.  And  Paul  left  Damascus  by  night 
secretly  to  escape  the  Jews.  Acts  9:25.  r)uty  may  call  us  to  face  an  army 
of  wolves,  battling  them  to  save  others.  But  it  may  also  call  us  elsewhere. 
Duty  never  calls  us  to  throw  away  our  lives  when  no  truth  is  to  be  vindicated 
by  it,  and  no  others  are  to  be  benefitted  by  the  sacrifice. 

14,  know  my  sheep]  The  declaration  of  V.  11  is  repeated  :  "  I  am  the 
shepherd,  the  gooil,"  then  he  adds,  "  and  I  know  mine  own  and  mine  own 
know  me,"  see  Revised  Version,  bringing  out  the  mutual  knowledge  of 
Ciirist  and  of  his  own,  and  the  likeness  of  this  knowledge  to  that  of  the  personal 
consciousness  the  Father  has  of  him,  and  he  of  the  Father.  Indeed  Jesus 
makes  the  intimate  knowledge  that  the  Father  and  Jesus  have  of  each  other 
the  ground  of  the  knowledge  existing  between  Christ  the  good  Shepherd  and 
his  own  flock  of  believers.  It  must  follow  from  his  relation  to  them  that  he 
the  true  and  good  Shepherd  puts  down  his  life  to  rescue  and  save  the  sheep. 

16.  Other  sheep  .  ,  .  not  of  this  fold]  There  will  be  no  difficulty  in 
seeing  who  are  meant  by  ''  other  sheep  "  not  of  this  fold  if  attention  is  given 
to  the  persons  to  whom  the  words  are  addressed.  They  were  of  the  Jewish 
people.  Tlie  ''other  sheep"  not  of  the  Jewish  fold  were  plainly  the  Gen- 
tiles, They  are  to  be  brought  in.  Peter  learned  this  lesson,  that  there  were 
godly  souls  outside  the  Jewisji  Church.  He  said  to  Cornelius,  "Of  a  truth  I 
perceive  that  God  is  no  respecter  of  persons;  but  in  every  nation  he  that 
feareth  him  and  worketh  righteousness,  is  acceptable  to  him."  Acts  10:34, 
35,  Revised  Version.  Then  he  adds,  "they  shall  become  one  flock  [not 
''fold"],  one  shepherd."  The  Common  Version,  following  the  Great  Bible, 
Wickliffe,  the  Vulgate  and  Jerome,  rendered  7ro///v;7,  "  fold,"  as  if  it  meant  the 
enclosure,  and  not  the  body  in  the  enclosure.  This  led  to  the  view  that  out- 
side of  the  one  visible  "  fold,"  the  good  Shepherd  would  have  no  care  over 
souls.  But  he  carefully  guarded  against  this  error  by  not  using  av^^, 
*' fold,"  but  7701/uvTj,  "flock."  Many  of  the  flock  may  be  not  yet  within  the 
visible  "  fold,"  but  the  Shepherd  loves  them,  cares  for  them,  nay,  may  have 
greater  care  and  concern  for  some  of  these  not  yet  in  the  fold  than  for  .some 
who  are.  See  the  prediction  in  Eze.  34:23;  37:22-24,  and  the  comment 
Eph.  2.  Compare  also  the  parable  of  the  ninety-nine  sheep  left  by  the 
shepherd  to  seek  the  one  lost.  Matt.  18:12,  13.  This  figure  of  the  shep- 
herd appears  often  in  the  catacombs,  and  church  symbols;  the  most  common 
form  is  that  of  bearing  the  lost  sheep  on  his  shoulders. 


CoMMOK  Version. 

14  I  am  the  gord  shopherd,  and  know  my 
sherp,  and  am  knowTi  of  mine. 

l.T  As  tli<'  Fathor  kiioweth  me,  even  so  know 


Revised  Vebsion. 

14  the  sheep.     I  am  the  good  shepherd  ;  and 
I  know   mine  own,  and   mine   own    know 

15  me,  even  as  the  Fatlier  knoweth  me,  and 


I  the  Father  :  and  I  lay  down  my  life  for  the  i  I  know  the  Father;  and  I  lay  down  my 
sheep.  16  life  for  the  sheep.    And  other  sheep  I  have, 

16  \r\A  other  sheep  I   have,  which  are  not  whicli    are   not  of  this  fold  :  them  also  I 

of  this  fold  :  them  also  I  must  tring,  and  they  i  must  '  bring,  and  they  shall  hear  my  voice; 
shall  hear  my  voice;  and  there  shall  be  one  |  and  2  they  shall  become  one  flock,  one 
fold,  and  one  shepherd.  i 

1  Or,  Uad         -  Or,  there  shall  be  one  flock 


180  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  10:17-19. 


17.  Therefore  doth  the  Father  love  me]  For  the  reasons  already 
stated  and  the  added  ground  that  follows  in  this  verse,  the  Father  doth  love  me 
[Jesus].  The  cca  rovro,  "  therefore,"  points  not  only  backward,  but  as  what 
follows  is  a  re-statement  in  more  explicit  terms  of  what  has  gone  before,  it 
points  to  that  also.  He  not  only  would  put  down  his  life  for  the  sheep,  but  he 
lays  it  down,  that  he  may  take  it  again.  This  shows  how  voluntary  and 
benevolent  is  the  self-sacrifice  which  Christ  makes  for  his  people. 

18.  No  man  taketh  it  from  me]  This  is  a  further  declaration  of  the 
voluntary  and  free  act  of  Christ  in  giving  up  himself  as  an  offering  for  his 
people.  It  was  not  a  forced  appointment,  not  because  wicked  men  conspired 
to  crucify  him,  that  he  yielded.  He  had  power  to  yield,  or  to  resist ;  to  give 
up  his  life  and  to  take  it  up.  He  was  acting  from  his  own  free  will.  This 
makes  his  sacrifice  one  of  absolute  divine  love  for  us. 

This  commandment]  These  words  may  be  taken :  1.  To  mean  that  Jesus 
had  received  the  authority  to  state  these  truths  from  the  Father ;  or  they  may 
signify,  2,  that  this  giving  up  and  retaking  his  life  is  a  part  of  his  great  com- 
mission from  the  Father;  or,  3,  that  he  lays  down  and  takes  up  his  life  at  the 
command  of  the  Father.  The  second  view  seems  to  be  better.  It  is  in  closer 
harmony  with  the  force  of  the  Greek  word  for  "commandment,"  which  in- 
cludes a  charge,  a  direction,  respecting  the  execution  of  the  work.  But  the 
charge  was  given,  because  it  was  the  chosen  work  and  purpose  of  the  Son. 
There  was  complete  unity  of  counsel,  purpose,  and  direction  between  the 
Father  and  the  Son  respecting  the  sacrifice  of  Christ  and  the  plan  of  salva- 
tion. 

19.  a  division  .  .  because  of  these  words]     For  a  third  time,  the 

hearers  were  divided,  and  had  a  sharp  discussion  about  Jesus.  They  still  re- 
garded his  words  as  strange,  enigmatical,  and  some  treated  them  as  fanatical 
and  showing  a  crazed  or  demoniacal  person.  Others,  though  not  perhaps 
able  to  explain  or  understand  his  sayings,  fell  back  upon  his  wonderful 
miracle  of  healing  the  man  born  blind,  and  rightly  assumed  that  a  demoniac 
would  not,  and  could  not  do  such  a  benevolent  and  remarkable  work.  Hence 
to  conclude  that  he  was  a  demoniac,  or  insane  was  absurd.  Whatever  might 
be  the  mystery  of  his  sayings,  his  works  were  an  unanswerable  testimony  to 
his  high  and  holy  character. 

Suggestive  Applications. — 1.  There  is  only  one  door  to  the  Christian 
fold  :  that  is  through  Christ.  2.  Those  who  teach  that  there  is  any  other,  are 
among  the  thieves  and  robbers.  3.  The  church  of  God  is  his  flock.  4.  The 
members  of  it  are  sometimes  exposed  to  wolves,  false  teachers.     5.  Sinners 


Common  Version. 


Revised  Version. 


17  Therefore  doth  my  Father  love  me,  be-  '  17  shepherd.  Therefore  doth  the  Father  love 
cause  I  lay  down  my  life,  that  I  might  take  it  me,  because  I  lay  down  my  life,  that  I  may 
again.                                                                              18  take  it  again.    No  one  '  taketh  it  away  from 

18  No  man  taketh  it  from  me,  but  I  lay  it  me,  but  I  lay  it  down  of  myself.  I  have 
down  of  myself.  I  have  power  to  lay  it  down,  '  2  power  to  lay  it  down,  and  I  have  2  power 
and  I  have  power  to  take  it  again.  This  com-  i  to  take  it  again.  This  commandment  re- 
mandmenthave  I  received  of  my  Father.                    ceived  I  from  my  Father. 

10  ^^  There  was  a  division  therefore  again  19  There  arose  a  division  again  among  the 
among  the  Jews  for  these  sayings.  ' 

^Some  ancient  authorities  read  took  it  away.        -  Or,  right 


John  10 :  20-22.]  AT  THE  FEAST  OF  DEDICATION.  181 


enter  Christ's  fold  through  Christ  himself,  the  only  door  of  the  fold.  6. 
Christ  is  also  the  Shepherd  of  the  flock.  7.  He  secures  its  members;  defends 
anil  saves  eacli  one,  by  the  sacrifice  of  his  own  life.  8.  He  knows  each  be- 
liever and  recognizes  his  particular  needs.  9.  The  Father  and  the  Son  are 
united  in  the  purpose  and  work  of  saving  man.  10.  The  truths  of  the  gospel 
have  opposite  effects  on  men  :  some  tliink  them  foolish  or  insane,  other  see  in 
gospel  words  and  works  proofs  of  a  divine  mind.  11.  Demons  do  not  ex- 
pend power  in  works  of  benevolence  and  mercy. 

At   THE  Feast  of   Dedication,  and   Departure  Beyond  Jordan. 

10 :  22-42. 
Jerusalem  and  Per^;a.    December,  a.  d.  29. 

The  narrative  of  the  discourse  of  Jesus  to  the  Jews,  10 :  1-18,  closes  some- 
what abruptly  with  a  notice  of  a  division  among  his  hearers  for  a  third  time. 
This  next  interview  noticed  by  John  took  place  at  the  feast  of  dedication. 
\Vhother  the  former  discourse  followed  closely  upon  the  feast  of  tabernacles, 
or  was  spoken  just  before  the  feast  of  dedication,  is  unsettled.  There  were 
two  months  between  the  two  feasts.  Where  Jesus  spent  these  two  months  is 
likewise  uncertain.  Many  suppose  he  returned  to  Galilee;  some  that  he  was 
in  Persea.  If  the  disputed  reading  "At  that  time  was  the  feast  of  tiie  dedica- 
tion," John  10  :  22,  could  be  supported,  it  would  go  far  to  establish  the  claim 
that  the  discourse  about  the  Good  Shepherd  was  not  spoken  in  connection 
with  the  feast  of  tabernacles,  but  about  the  time  of  the  feast  of  dedication. 
But  this  reading  is  not  well  sustained.  The  probabilities  therefore  are  in 
favor  of  an  interval  of  about  two  months  between  the  events  in  10 :  1-21,  and 
10:22-42. 

The  feast  of  dedication  is  not  mentioned  in  the  Old  Testament  and  was  not 
of  Biblical  origin.  It  was  instituted  by  Judas  Maccaba?us  about  164  b.  c, 
when  the  temple  at  Jerusalem  was  purified  and  rededicated  and  a  new  altar 
of  burnt  offering  built,  after  the  desecration  by  Antiochus  Epiphanes.  Jose- 
phus  calls  it  the  festival  of  lights  and  lanterns,  because  of  the  brilliant  illu- 
mination of  their  houses  and  temple,  the  number  of  lights  being  steadily  in- 
creased night  after  night  for  eight  days,  amid  great  rejoicings.  Compare 
1  Mace.  1  :  52-60  ;  4  :  52-59  ;  2  Mace.  10  :  5-8.  .Josephus,  Antq.  12  :  7,  6,  7. 
It  was  a  time  when  the  Jews  anxiously  longed  for  a  deliverance  from  the 
Roman  rule. 

22.  it  was  winter]  The  feast  of  dedication  began  on  the  25th  of  the 
month  Chisleu,  aI)out  the  15th  or  20th  of  our  December.  Jesus  had  come  to 
Jerusalem  to  attend  this  feast.     Being  near  the  probable  anniversary  of  his 


Common  Version. 

20  And  many  of  them  said,  He  hath  a  devil, 
ami  is  mad;  why  lioarye  Jiini? 

21  Others  said.  These  are  not  the  words  of 
liim  that  hath  a  devil.  Can  a  devil  open  the 
eyes  of  the  hlind  ? 

22  ''  And  it  was  at  Jerusalem  the  feast  of 
the  dedication,  and  it  was  winter. 


Revised  Version. 

20  Jews  because  of  these  words.  And  many 
of  them    said,    He  liath   a  demon,   and   in 

21  mad;  why  hear  ye  him?  Others  said, 
These  are  not  the  sayings  of  one  possessed 
with  a  demon.  Can  a  demon  open  the  eyes 
of  the  blind? 

22  1  And  it  was  tlie  feast  of  the  dedication  at 


J  Some  ancient  authorities  read  At  that  time  was  the/east. 


182 


COMMENTARY   ON   THE  GOSPEL  OF  JOHN. 


[John  10  :  23-29. 


birth,  there  seems  to  be  a  peculiar  fitness  Id  his  celebrating  his  last  earthly 
birth-day  at  Jerusalem  in  this  way. 

23.  Jesus  walked  [was  walking]  .  .  in  Solomon's  porch]    The 

portion  of  the  temple  called  Solomon's  porch  or  portico,  was  a  covered  colon- 
nade of  an  outer  court,  on  the  Eastern  side.  It  was  originally  built  by  Solo- 
mon, according  to  Josephus,  and  the  cloisters  were  restored  by  Herod.  It 
was  cold,  wintry  weather,  and  therefore  Jesus  was  walking  there,  for  pro- 
tection from  the  cold ;  a  nice  touch  of  naturalness  in  the  narrative. 

24.  tell  US  plainly]  The  Jews,  rulers,  prominent  leaders,  and  many 
common  people,  mingling  together,  saw  Jesus,  and  gathered  round  about  him, 
and  eagerly  said  to  him,  literally,  "Until  wlien  do  you  hold  our  soul  up?" 
That  is.  How  long  do  you  keep  our  souls  in  anxiety  or  suspense  over  this 
question  ?  If  thou  art  the  Christ  "  tell  us  plainly  "  or  "  openly."  Was  this 
point  made  in  candor?  Or,  was  it  an  attempt  to  find  some  new  ground  for 
accusing  him  ?  Some,  as  Westcott,  Godet,  etc.,  say  it  was  a  question  put  in 
candor,  with  intent  to  support  his  claim  if  he  made  it.  Others  hold  that  the 
object  was  to  entrap  him.  The  result,  the  attempt  to  stone  him,  v.  31,  favors 
the  latter  view. 

25.  I  told  you]  Why  should  he  repeat  his  frequent  assertions  on  this 
point?  They  had  not  believed  his  former  declarations;  what  hope  was  there 
of  satisfying  them  now  ?  Besides,  they  had  witnessed  his  miracle  done  in  the 
name  of  the  Father,  and  it  bore  unmistakable  proof  of  his  divine  and  Mes- 
sianic character.  If  their  question  was  a  sincere  one,  asked  in  candor,  they 
had  already  an  answer ;  if  they  were  seeking  grounds  for  arrest,  they  did  not 
deserve  any  other  answer  than  that  now  given. 

27.  My  sheep  hear  my  TOice]  These  questioners  did  not  believe, 
because  they  were  not  of  his  sheep.  If  they  were  of  his  sheep,  they  would 
know  his  voice,  that  is,  they  would  understand  his  speech,  and  would  not 
need  to  say :  "  Tell  us  plainly."  This  answer  has  been  arranged  in  three 
forms  :  I.  Three  statements  of  one,  two  and  three  clauses  each,  as  (a)  My  sheep 
hear  my  voice;  (6)  1,  I  know  them  ;  2,  they  follow  me;  (c)  1,  I  give  unto 


Common  Veesion. 

23  And  Jesus  walked  in  the  temple  in  Solo- 
mon's porch. 

24  Then  came  the  Jews  round  about  him, 
and  said  unto  liim,  How  long  dost  thou  make 
us  to  doubt  ?  If  thou  be  the  Christ,  tell  us 
plainly. 

25  Jesus  answered  them,  I  told  j-ou,  and  ye 
believed  not:  the  works  that  I  do  in  my  Fa- 
ther's name,  they  bear  witness  of  me. 

26  But  ye  believe  not,  because  ye  are  not  of 
my  sheep,  as  I  said  unto  you. 

27  My  sheep  hear  my  voice,  and  I  know 
them,  and  they  follow  me  : 

28  And  I  give  unto  them  eternal  life ;  and 
they  shall  never  perish,  neither  shall  any  man 
pluck  them  out  of  my  liand. 

29  My  Father,  which  gave  them  me,  is  greater 
than  all ;  and  no  mav  is  able  to  pluck  them  out 
of  my  Father's  hand. 


Revised  Version. 

23  Jerusalem :  it  was  winter ;  and  Jesus  was 
walking  in  the  temple  in  Solomon's  porch. 

24  The  Jews  therefore  came  round  about  him, 
and  said  unto  him,  How  long  dost  tliou 
hold  us  in  suspense  ?   If  thou  art  the  Christ, 

25  tell  us  plainly.  Jesus  answered  them,  I 
told  you,  and  ye  believe  not:  the  works 
that  I  do  in  my  Father's  name,  these  bear 

26  witness  of  me.    But  ye  believe  not,  because 

27  ye  are  not  of  my  sheep.  My  sheep  hear 
mj'  voice,  and  I  know  them,  and  they  fol- 

28  low  me  :  and  I  give  unto  them  eternal  life ; 
and  they  shall  never  perish,  and   no  one 

29  shall  snatch  them  out  of  my  hand,  i  My 
Father,  who  hath  given  them  unto  me,  is 
greater   than  all ;  and  no  one  is  able  to 


1  Some  ancient  authorities  read  That  winch  my  Father  hath  given  unto  me. 


John  10:30-35.]  AT  THE  FEAST  OF  DEDICATION. 


183 


them  eternal  life;  2,  they  shall  never  perish  ;  3,  no  one  shall  snatch  them  ont  of 
my  hand;  II.  Into  two  triplets,  the  first  about  the  sheep,  v.  27;  the  second 
about  the  Shepherd,  v.  28,  or  (111)  into  three  couplets  thus:  (1)  "  My  sheep 
hear  my  voice  and  I  know  them."  This  shows  mutual  recognition  of  the  re- 
lation ;  (2)  "They  follow  nie  and  I  give  unto  them  eternal  life,  obedience  and 
reward  ;  "  (3)  "  They  shall  never  perisii  and  no  one  shall  snatch  them  out  of 
my  hand;"  perseverance  in  well-doing,  and  a  pledge  of  protection.  This  last 
grouping  is  in  closer  accord  with  Hebrew  rhythmic  expression  than  the 
others.  Were  the  questioners  of  the  true  flock,  they  would  understand  these 
words,  and  see  in  them  a  .satisfactory  answer  to  their  question. 

30.  I  and  the  Father  are  one]  Taking  the  Jewish  conception  of  the 
matter  ;  these  of  whom  he  speaks  have  been  given  to  him  of  the  Father,  whom 
all  concede  to  be  greater  than  all.  ^'o  one  can  snatch  them  out  of  the  Fa- 
ther's hand.  Then  he  adds  as  a  direct  answer  to  their  question  :  "  I  and  the 
Father  are  one."  The  Arians  understand  this  to  mean  that  they  are  one  in 
moral  purpose,  or  ethical  status,  but  his  words  here  directly  refer  to  unity  of 
power.  Perhaps  it  is  pressing  this  single  text  too  far  to  say  that  it  declares 
unity  of  essence.  There  are  other  proofs  of  this  elsewhere,  and  it  is  not 
necessary  to  press  this  text  in  its  support. 

31.  Jews  took  up  stones]  The  "  again  "  refers  us  to  a  similar  act 
noted  in  John  8  :  59.  Here  the  expression  strictly  is  "bore  stones  again  [in 
their  hands]  to  stone  him."  The  rebuilding  of  the  temple  was  yet  incomplete, 
.so  that  doubtle-ss  pieces  of  marble  lay  scattered  about,  which  they  picked  up, 
and  carried  in  order  to  stone  him.  But  they  would  not  actually  stone  him 
in  the  temple  courts :  they  would  bear  him  outside  of  that  sacred  enclosure 
for  .stoning. 

32.  for  which  .  .  works]  Jesus  arrests  their  intention  by  a  question, 
pointing  to  his  many  good  works,  which  he  had  .shown  them  from  the  Father, 
that  is  by  his  authority  and  power.  These  wondrous  miracle.'?,  they  could  not 
dispute;  "For  which  of  these  works  do  ye  stone  me?"  He  still  maintains 
the  relation  of  himself  to  the  Father,  but  puts  the  fact  from  the  side  of  his 
works.     They  must  answer  this  by  rea.son  and  not  by  a  shower  of  stones. 

33.  For  a  good   work  .  .  not,  but  for  blasphemy]     They  deny 

that  they  are  to  stone  him  for  a  good  work  ;  but  they  do  it  for  blasphemy  as 


Common  Version. 

30  I  and  my  Father  are  one. 

31  Then   tlie  Jews  took  up  stones  again  to 
stone  liim. 

32  Jesus  answered  tliem,  Many  good  work.s 


Revised  Version. 

.30  snatch  l  them  out  of  tJie  Father's  hand.  I 
:{i  and  the  Fatlier  are  one.  The  Jews  took  up 
'•'yl  stones  ajjain  to  stone  him.  .lesiis  answered 
them,  Many   good   works   liave   I   sliewed 


have  I  shewed  you  from  my  Father;  for  wliieh  you    from  the  Father;  for  which  of  tlioso 

of  those  wiirks  do  ye  stone  me  ?  :{•!  uoiks  do  ye  stone  me?   The. Jews  answered 


3."^  The  Jews  answered  him,  saying,  For 
good  work   we  stone   thee  not ;  but  for  bhis- 
plieniy ;  and  because  that  thou,  being  a  man, 
makest  thyself  God. 

34  Jesus  answered  them,  Is  it  not  written  in 
your  law.  I  said,  Ye  .i-re  gods  ? 

35  If  he  called  them  gods,  unto  whom  the 
word  of  God  came,  and  the  Scripture  cannot  be 
broken  ; 

1  Or,  augbt 


liim,  F'or  a  pood  work  we  stone  thee   not, 
hut  for  blasphemy  ;  and  because  tliat  thou, 

34  being  a  man.  makest  thyself  God.     Jesus 
answered  them,  Is  it  not  written   in  your 

35  law,  I  said,  Ye  are  g"ds?    If  he  called  them 
gods,  unto   whom   the  word  of  God  came 


184  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  10;  36. 

required  by  their  law.  What  was  the  blasphemy  ?  "  Thou,  being  a  man, 
makest  thyself  God."  They  understood  that  he  claimed  to  be  one  in  essence 
with  the  Father ;  even  God,  as  the  Father  is  God.  Did  they  understand  him 
correctly?  If  they  did  not,  and  he  allowed  them  to  condemn  him  on  this 
false  charge,  then  he  is  open  to  the  charge  of  contributing  to  his  own  con- 
demnation. He  did  not  correct  their  view  ;  hence  it  must  be  concluded  that 
he  meant  to  make  the  claim  tlie  Jews  understood  him  to  make.  The  Arian 
view  that  he  was  not  God  and  did  not  claim  to  be  divine  as  God  is  divine,  is 
contrary  to  this  and  other  positive  assertions  of  Jesus  himself. 

36.  Say  je  .  .  Thou  blasphemest]  He  now  meets  their  charge  by 
an  argument  based  on  a  passage  in  Ps.  82  :  6.  The  claim  he  had  made  was 
sustained  by  their  law.  Not  that  the  law  was  theirs  and  not  also  his.  He 
argues  with  them  from  their  law;  the  argument  being  from  a  lesser  to  a 
greater.  In  your  law  it  is  written,  "  I  said,  Ye  are  gods.'"  If  he  [the  law- 
giver, or  the  Holy  Spirit,  since  the  subject  is  not  given]  called  them  gods,  unto 
whom  the  word  of  God  came,  and  the  Scripture  cannot  be  broken  thereby, 
then  how  can  you  say  of  him  whom  the  Father  hath  sanctified  and  sent  into 
the  world,  "Thou  blasphemest;"  because  I  said,  "I  am  the  Son  of  God?" 
That  is,  if  rulers  and  princes  who  are  only  men,  yet  when  coming  as  the 
representatives  of  God,  are  called  gods,  in  the  Scripture  which  is  inerrant 
and  cannot  be  broken,  or  annulled  by  any  judgment,  then  how  can  you  charge 
blasphemy  upon  me,  since  I  am  sanctified,  set  apart  for  my  mission  and  sent 
into  the  world  by  the  Father,  when  I  call  myself  Son  of  God  ?  Notice  this  is 
an  argumentum  ad  hominem,  turning  their  own  points  against  themselves, 
without  asserting  the  truthfulness  or  untruthfulness  of  their  position.  There 
are  three  distinct  steps  in  the  answer:  1.  If  the  law,  Ps,  82:6,  called  men 
gods  because  they  as  judges  were  bound  to  carry  out  God's  will  given  to  them, 
and,  2.  If  the  Scripture  cannot  be  broken,  faulty,  or  in  error,  since  you  appeal 
to  it  as  infallible  ;  then  3.  How  can  you  accuse  me  of  blasphemy,  for  saying, 
"I  am  the  Son  of  God,"  since  the  Father  hath  sanctified  and  sent  me? 
Your  law  should  have  taught  you  that  such  a  charge  cannot  be  sustained  ;  for 
I  have  an  infinitely  higher  right  to  the  title  "  Son  of  God  "  than  rulers  have 
to  the  title  given  them  in  the  law.  Jesus  appeals  to  Scripture  for  his  answer 
to  the  Jews.  They  would  accept  it  as  authority,  yet  they  might  question  his 
interpretation  and  application  of  Scripture.  The  high  regard  for  Scripture 
is  clear.  Ryle  thinks  this  one  of  the  strongest  passages  in  favor  of  the 
divine  authority  of  every  word  of  Scripture,  as  the  point  of  his  argument 
turns  on  a  single  word.  It  is  a  very  strong  proof  that  the  Jews  believed 
every  portion  of  their  Scripture  incontrovertible  ;  but  as  Jesus  uses  the  argu- 
ment somewhat  ironically,  or  from  their  own  view  of  things,  it  must  not  be 
pressed  too  far,  as  having  the  force  of  a  direct  assertion  of  Christ  respecting 


Common  Veesion. 


36  Say  ye  of  him,  whom  the  Father  hath 
eanctified,  and  sent  into  the  world.  Tlion 
blasi>hemest ;  because  I  said,  I  am  the  Son  of 
Gud? 

1  Or,  consecrated 


Revised  Yeesion. 

36  (and  the  scripture  cannot  be  broken),  eay 
ye  of  him,  whom  the  Father  i  sanctified 
and  sent  into  the  world,  Thou  blasphemest ; 


JoH\  10;  37-40.) 


AT   THE   FEAST  OF   DEDICATION. 


185 


the  inspiration  and  authority  of  Scripture.  He  was  not  speaking  on  that 
subject,  but  only  answering  a  charge  of  the  Jews  from  tlieir  own  stand- 
point. 

3*.  If  I  do  not]  From  turning  their  own  Scriptures  as  tliey  interpreted 
them  against  themselves,  to  answer  their  charge  of  blasphemy,  Jesus  again  ap- 
peals to  his  works.  Are  the  works  not  in  harrnony  with  right  views  of  God  and 
his  character?  If  the  evidence  they  give  is  insufficient,  do  not  believe  me. 
If  they  are  in  harmony  with  the  Father,  though  you  refuse  to  believe  my  as- 
sertions, you  surely  must  believe  the  works.  Their  testimony  is  irresistible. 
From  this  time  onward,  you  must  know,  from  .seeing  the  facts,  and  under- 
stand, from  examining  the  particulars  of  these  works  and  reasoning  about 
tiieir  origin  and  character,  that  the  author  of  them  is  God  ;  the  Father  work- 
ing in  Jesus,  and  Jesus  with  and  in  the  Father ;  or,  as  he  had  before  asserted, 
"  I  and  the  Father  are  one,"  v.  30. 

39.  sought  again  to  take  him]  The  inference  is  that  tliey  now  were 
aroused  into  stronger  animosity  and  wished  to  take  him  forcibly  from  the  temple 
area  to  execute  their  previous  purpose  to  stone  him.  Some  hold  that  irdliv^ 
"again,"  is  opposed  to  this  interpretation  and  must  point  back  to  the  intent 
to  take  him  noticed  in  Jolin  7 :  30,  32,  44.  But  the  word  is  omitted  by 
Tischendorf,  though  admitted  by  Tregelles  and  the  Revised  Version.  It  is 
used  in  v.  31,  and  may  simply  signify  a  renewal  of  the  efforts  violently  to 
stop  his  teaching.  In  the  confusion  and  tumult  they  raised,  Jesus  went  forth 
out  of  their  reach.  It  is  not  necessary  to  suppose  his  escape  was  by  miracle. 
He  had  many  friends ;  and  his  prudence,  dignity,  and  power  were  quite 
adecpiate  to  account  for  his  escape  from  a  turbulent  crowd. 

40.  went  away  again  beyond  Jordan]    If  "again"  is  taken  here  as 

some  take  it  in  v.  39,  we  must  suppose  that  he  had  on  some  previous  occasion 
escaped  from  the  rulers  by  going  beyond  the  Jordan.  But  when  ?  There  is 
no  definite  record  of  a  previous  escape  beyond  the  Jordan.  Are  we  to  infer 
one  that  is  not  recorded  ?  This  is  probable  ;  or  the  "again"  may  refer  only  to 
the  escape  from  the  Jews  and  not  to  his  going  beyond  the  Jordan.  Or,  it 
may  allude  to  his  presence  there  at  his  baptism  mentioned  in  John  1:28. 
The  narrative  does  not  enable  us  to  decide  with  certainty  in  respect  to  these 
inferences.  The  place  to  which  Jesus  went  was,  however,  "  Bethany  beyond 
Jordan,"  1 :  28,  the  place  where  John  baptized  before  he  went  to  ^non  near 
Salim,  3:  22.  This  Bethany  some  have  placed  on  the  wady  Nimrin  about  6 
miles  from  the  Jordan,  and  12  or  15  miles  north-east  from  Jericho. 


Common  Version. 

37  If  I  do  not  the  works  of  my  Father,  be- 
lieve me  not. 

."iS  But  if  I  do,  though  ye  believe  not  me, 
believe  the  works;  that  ye  may  know,  and 
believe,  that  the  Father  is  in  me,  and  I  in 
him. 

39  Therefore  they  sought  again  to  take  him  ; 
but  he  escaped  out  of  tlieir  hand, 

40  And  went  away  again  beyond. Jordan  into 
the  plare  wherp  .lohu  at  first  baptized  ;  and 
there  he  alx>de. 


Revised  Version. 

37  because  I  said,  I  am  (he  Son  of  God?  If  I 
do  not  the  works  of  my  Father,  believe  me 

38  not.  But  if  I  do  them,  though  ye  believe 
not  me,  believe  the  works:  that  ye  may 
know  and  understand  that  the  Father  is  in 

39  me,  and  I  in  the  Father.  They  sought 
again  to  take  him  :  and  he  went  forth  out 
of  their  hand. 

40  And  he  went  away  again  beyond  Jordan 
into  the  place  where  John  was  at  the  first 


186  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  10 :  41,  42. 

41.  John  did  no  miracle  [sign]  John  the  Baptist  was  a  "  voice  cry- 
ing in  the  wilderness."  No  miracle,  wonder,  or  sign  is  recorded  as  done  by 
him.  The  multitude  who  now  resorted  to  Jesus  in  this  place  beyond  Jordan, 
were  on  the  scene  of  John's  preaching  and  baptism.  This  suggests  the  woi4v 
of  John  in  contrast  with  the  wonder-working  of  Jesus,  and  also  the  definite 
testimony  of  John  about  Jesus,  which  the  people  now  perceive  to  be  true  in 
every  respect.  This  caused  many  to  be  convinced  that  Jesus  was  the  Messiah. 
So  they  "  believed  on  him  there,"  not  merely  believed  him,  that  is,  his  say- 
ings, but  believed  on  him.  He  was  the  Messiah,  the  Saviour  of  the  world  ; 
they  believed  unto  salvation.  They  did  what  Jesus  urged  the  Jews  to  do, 
believed  the  evidence  of  his  works  as  convincing. 

Suggestive  Applications. — 1.  The  great  question.  Do  you  know  that 
Jesus  is  the  Christ  ?  2.  Have  you  believed  his  words  ?  3.  If  not,  have  you  be- 
lieved his  works?  4.  Unbelief  cannot  be  excused  on  the  ground  of  insuf- 
ficient evidence.  5.  Your  disbelief  is  proof  that  you  are  not  of  God's  flock. 
6.  The  true  Christian  knows,  follows,  and  is  saved  by  Christ.  7.  Christ  and 
the  Father  are  pledged  to  protect  their  own.  8.  Tlie  miracles  and  works  of 
Jesus  attest  his  character  as  Son  of  God.  9.  The  power  of  God  the  Father 
will  uphold  his  saints.  10.  Jesus  and  the  Father  are  one.  11.  The  works 
of  Christ  prove  him  to  be  one  with  the  Father.  12.  Jesus  retires  from  the 
violence  of  enemies,  when  no  good  could  be  done  by  further  withstanding 
them;  his  followers  may  imitate  him  in  this.  13.  The  testimony  of  John 
and  of  the  works  of  Jesus  agree  in  proving  Jesus  to  be  the  Messiah. 

The  Death  of  Lazarus.    11 : 1-16. 

BkTHANY.   PERiEA.   JANUARY,  A.  D.  30. 

This  is  the  most  remarkable  miracle  in  Christ's  ministry.  John  alone  re- 
cords it.  There  are  eigiiteen  notable  miracles  recorded  in  one  Gospel  only. 
Of  these  eighteen,  two  are  given  by  Mark  only,  three  by  Matthew  only,  seven 
by  Luke  only,  and  six  by  John  only.  Why  was  this  wonderful  miracle  of 
raising  Lazarus  from  the  dead  omitted  by  all  the  other  evangelists,  especially 
by  Luke  who  used  so  much  diligence  in  securing  the  materials  for  his  narra- 
tive? As  John  wrote  after  the  others,  and  doubtless  had  seen  their  Gospels, 
it  would  be  expected  that  he  would  omit  some  miracles  recorded  by  them, 
unless  their  narration  was  necessary  to  complete  his  purpose.  Why  the 
others  omitted  this  great  miracle,  is  unknown.  Some  reasons  may  be  sug- 
gested to  account  for  it:  1.  The  three  synoptic  writers  deal  mainly,  almost 
exclusively  with  the  Galilaean  ministry.  Luke,  it  is  true,  narrates  the  Persean 
ministry,  but  neither  he  nor  Matthew  nor  Mark  give  the  Judsean  ministry  as 
John  does.  This  miracle  belongs  to  Christ's  work  in  Judaa.  2.  There  may 
have  been  some  of  the  Bethany  family  living  when  the  synoptics  wrote,  and 


Common  Version. 

41  And  many  resorted  unto  him,  and  said, 
John  did  no  miracle  :  hut  all  things  that  John 
spake  of  this  man  were  true. 

42  And  many  believed  on  him  there. 


Revised  Version. 

41  baptizing;  and  there  he  abode.  And  many 
came  nnto  him;  and  they  said,  John  in- 
deed did  no  sifrn  :  but  all  things  whatso- 
ever John  spiike  of  tliis  man    were    true. 

42  And  many  believed  on  him  there. 


John  11  :  1.] 


THE   DEATH   OF  LAZARUS. 


187 


the  narration  of  this  miracle  might  put  them  in  peril  of  persecution  by  the 
Jewish  authorities.  3.  The  miracles  of  Jesus  were  so  numerous,  that  a  few 
only  were  described  by  any  of  the  evangelists,  John  20  :  30.  Among  so  many 
miracles,  n)any  perhaps  of  raising  the  dead  ("the  dead  are  raised,"  Luke 
7  :  '22),  this  one  of  the  raising  of  Lazarus  may  not  have  stood  out  so  prom- 
inently in  their  minds  as  it  now  does  in  ours.  4.  John  finds  it  a  necessary 
part  of  his  history  of  the  hate  and  conflict  of  the  Jews  with  Jesus.  This 
miracle  in  some  measure  led  to  a  culmination  of  their  plots  to  destroy  Jesus. 
The  wild  conjecture  that  the  narrative  of  this  miracle  grew  out  of  tlie  parable 
of  Dives  and  Lazarus  shows  how  hard-pushed  the  rationalists  are  in  their 
efforts  to  eliminate  miracles  from  the  Gospel  history.  The  narrative  of  this 
miracle  is  remarkable  for  its  minute  touches,  significant  of  the  reality  and 
truthfulness  of  the  account,  and  also  for  its  silences.  The  touches  are  :  the 
close  friendly  relations  of  the  family  to  Jesus ;  the  mention  of  Lazarus  sleep- 
ing ;  the  precise  location  of  Bethany ;  the  contrasted  act  of  the  two  sisters 
when  Jesus  was  coming ;  the  pause  and  weeping  of  Jesus ;  the  appearance 
of  Lazarus  as  he  came  from  the  tomb.  The^^lences  are :  the  return  of  the 
messenger  and  message  to  Mary  ;  the  words  of  Lazarus,  and  the  welcome  by 
his  sisters  when  he  arose. 

1.    was  sick  .  .  Lazarus,  of  Bethany]    He  was  sick  at  Bethany,  less 


BETHANY.     (After  riiotographs.) 
The  large   niin  wit)i  two   square  towers,  in  the  hackRroiiiu],  is   now  called  the  Castle  of 
La/.anis.     North  of  it,  travellers  are  shown  the  traditional  honse  of  Lazarus.     Near  hy  is  the 
tniditional  tomb  of  La/.arns,  which  may  possibly  be  on  Uie  site  where   that  great  miiacle,  the 
raising  of  Lazarus,  took  place. 


Common  Version. 

CHAP.  XI.— Now  a  certain  man  waa  sick, 
named  Lazarus,  of  Bethany,  the  town  of 
Mary  and  her  sistir  Martha. 

13 


Revised  Version. 

11     Now  a  ceitnin   nmn  was  sick,  Lazarus  of 
Bethany,  of  the  village  of  Mary  and   her 


188  COMMENTARY  ON  THE  GOSPEL  OE  JOHN.  [John  11:2,3. 

than  two  miles  east  of  Jerusalem,  and  just  over  the  spur  of  Olivet.  His  name 
Lazarus  is  a  form  of  the  Hebrew  Eleazar,  meaning  "  God  is  help."  He  can- 
not be  identified  with  Lazarus  in  the  parable  of  Dives  and  Lazarus,  nor  can 
his  sister  Mary  be  identified  with  Mary  Magdalene,  nor  Magdalene  with  the 
woman  that  was  a  sinner  in  Luke  7  :  37,  See  8  :  2.  The  family  is  identified 
with  the  town.  The  Greek  reads  literally :  "  Lazarus  from  Bethany,  out  of 
the  town  of  Mary."  But  a  similar  expression  is  used  about  Philip  and  Beth- 
saida  in  John  1  ;  44.  Bethany  was  a  small  village  on  the  eastern  slope  of 
Olivet,  about  fifteen  furlongs  (about  two  miles)  from  Jerusalem,  v.  18.  It  is 
thus  carefully  distinguished  from  the  other  Bethany  beyond  Jordan,  where 
Jesus  had  gone.  Compare  John  1  :  28  and  11  :  18,  Revised  Version.  The 
site  of  Bethany  has  been  identified  and  described.  It  is  on  the  side  of  the 
mount  of  Olives,  and  has  a  ravine  on  the  east  of  it.  It  consists  of  about  20 
families,  in  houses  which  are  poorly  built  of  stone.  The  castle,  house,  and 
tomb  of  Lazarus  are  shown  ;  the  latter  since  the  fourth  century,  when  a  church 
stood  over  it.  The  tomb  is  now  shown  north-east  of  the  castle,  in  a  vault  of 
rock  and  masonry  reached  by  26  steps.  The  ante-chamber  is  about  15  paces 
square,  the  chamber  about  10  feet  square,  and  is  two  steps  below  the  ante- 
chamber. The  vault  is  now  sacred  to  Christians  and  Moslems  alike.  A 
mosque  with  a  white  dome  has  been  built  over  it.  East  of  the  village  are 
rock-hewn  tombs,  and  the  rocky  ground  around  the  village  is  carefully  ter- 
raced, and  cultivated  with  figs,  olives  and  other  trees.  The  village  is  now 
called  El-Azarieh.* 

2.  it  was  that  Mary]  To  inform  his  readers  more  definitely  about  the 
family,  John  states  which  Mary  it  was,  namely,  the  one  who  anointed  the 
Lord's  feet  at  this  village,  as  he  further  narrates  in  12  : 1-6.  Moreover,  that 
allusion  is  intended  to  show  the  ties  of  the  family  to  Jesus.  The  form  of  the 
allusion  assumes  that  tliis  fact  of  the  anointing  was  well  known,  as  Matthew 
also  intimates.  Matt.  26  :  13. 

3.  he  whom  thou  lovest  is  Siclf]  The  message  is  tender,  delicate, 
accompanied  by  no  request.  The  sisters  assumed  that  the  information  would 
be  enough.  Jesus  would  do  what  was  wisest  and  best,  when  he  knew  the  fact 
of  the  sickness.  Yet  they  hoped  he  would  come,  as  v.  21  shows.  They  be- 
lieved Jesus  had  found  their  Bethany  home  a  sweet  and  quiet  retreat  from 
the  harassing  plots  of  the  Jews  and  the  weariness  of  his  work.  His  presence 
had  been  a  comfort  to  the  home,  as  the  home  was  a  comfort  to  him.  Tiie 
message  was  one  to  remind  Jesus  of  all  this,  as  well  as  of  the  friendship  he 
had  for  the  sick  brother,  and  they  had  for  Jesus.  Moreover  the  absence  of  a 
definite  request  from  them,  suggests  their  fear  of  the  great  peril  to  Jesus  in 
coming  there. 


Common  Version. 

2  (It  was  that  Mary  which  anointed  the  Lord 
with  ointment,  and  wiped  his  feet  with  her 
hair,  whose  brother  Lazarus  was  sick.) 

3  Therefore  liis  sisters  sent  tmto  him,  say- 
ing, Lord,  behold,  he  whom  thou  lovest  is 
sick. 


Revised  Version. 

sister  Martha.  And  it  was  that  Mary  who 
anointed  the  Lord  with  ointment,  and 
wiped  his  feet  with  her  hair,  whose  brother 
Lazarus  was  sick.  The  sisters  therefore  sent 
unto  him,  saying,  Lord,  behold,  he  whom 


*  See  Pal.  Memoirs,  III,  pp.  27,  28. 


John  11 : 4-lO.J  THE  DEATH  OF  LAZARUS.  189 

4.  This  sickness  is  not  unto  deatli,  but]    The  design  of  this  sicknesR 

is  not  death,  but  glory  to  God  in  iinitivssing  the  truth  that  Jesus  is  tiie  resur- 
rection and  the  life,  v.  25.  It  is  not  meant  that  he  will  not  die  of  this  sick- 
ness, but  it  does  mean  that  in  some  way  this  sickness  woidd  signally  be  for 
the  glory  of  God.  The  saying  is  not  noted  as  an  answer  for  the  messenger  to 
take  back  to  the  family,  but  was  spoken  to  the  disciples.  Yet  it  is  probable 
this  message  was  returned  to  Bethany. 

5.  Jesus  loved  Martlia,  and  her  sister,  and]    The  evangelist  adds 

this  statement  to  show  that  each  member  of  the  family  was  loved  of  Jesus. 
And  the  Greek  word  for  "loved"  is  not  the  common  one  to  express  human 
friendship  but  the  one  used  to  express  the  divine  love  of  Jesus  for  his 
disciples.  The  affection  was  one  of  moral  and  religious  choice  and  excel- 
lence. 

6.  he  abode  two  days]  He  did  not  delay  for  lack  of  interest  in  or 
affection  for  the  family.  His  love  for  them  Avould  naturally  take  him  there 
at  once,  we  would  think.  Nor  was  his  delay  primarily  to  test  their  faith,  but 
it  was  for  the  glory  of  God  as  already  stated  in  v.  4.  Nothing  is  said  of  any 
special  work  or  teaching  that  hindered  him.  It  was  no  act  of  indifference 
or  neglect ;  he  intended  to  give  them  a  signal  blessing.  He  would  wait  until 
it  could  be  done.  The  Greek  does  not  imply,  as  do  the  English  Versions, 
that  Jesus  abode  there  two  days,  because  he  heard  that  Lazarus  was  sick.  It 
rather  implies  that  he  would  have  gone  at  once,  but  for  reasons  stated  after- 
ward. We  are  in  trouble,  we  send  a  message  to  the  Master  ;  he  delays  an 
answer.  We  urge  him  ;  still  he  delays.  We  are  in  deeper  trouble  ;  has  he 
forgotten  or  forsaken  us  ?  He  loves  us  still ;  his  delay  may  be  one  of  the 
surest  proofs  of  his  love. 

7.  Let  US  go  into  Judiea]  He  did  not  go  when  the  message  came,  that 
was  a  call  to  go;  why  go  now?  So  the  disciples  naturally  reasoned.  He 
had  but  just  now  escaped  stoning  in  Judaea,  showing  that  he  had  not  been 
long  in  Peraea.  W^hy  should  he  risk  his  life  in  Judaea  so  soon  again?  The 
rulers  were  angry;  there  had  not  been  time  for  tliem  to  cool.  He  was  doing 
a  good  work  where  he  was  ;  why  not  remain  ?  v.  8. 

9.     walk  in  the  day]     The  answer  of  Jesus  is  as  general  as  was  his  pro- 

CuMMON  Version.  Revised  Version. 

4  When  Jesus  heard  that,  he  said,  This  sick-  |  4  thou  lovest  is  sick.  But  when  Jesus  heard 
ness  is  not  unto  death,  hut  fur  the  glory  of  God,  I  it,  he  said,  This  sickness  is  not  uuto  death, 
that  the  Son  of  God  miglu  be  glorified  thereby,  i  hut  for  the  glory  of  God,  that  the  Son  of 

5  Now  Jesus  loved  Martha,  and  her  sister,  5  God  may  be  glorified  therel>y.  Now  Jesus 
and  Lazarus.                                                               |  lf«ved   Martha,  and  her  sister,  and  Lazarus. 

a  When  he  had  heard  therefore  that  he  was  j  6  When  therefore  he  heard  that  he  was  sick, 

sick,  he  alwde  two  days  still  in  the  same  place  lie  abode  at  that  time  two  days  in  the  place 

where  he  was.                                                            |  7  where  he  was.     Then  after  tliis  he  saitli  to 

7  Then  after  tliat  saith  lie  to  his  disciples,  :  thf  disciples,  Let  us  go  into  Judira  a<;ain. 
Let  us  go  into  Judea  again.                                     j  8  The   disciples   say   unto    him,    Kalibi,  the 

8  Ififi  disciples  say  unto  him.  Master,  the  |  Jews  were  but  now  seeking  to  stone  thee  ; 
Jews  of  late  sought  to  stone  thee ;  and  goest  i  9  and  goest  thou  thither  again?  Jesus  an- 
thou  thither  again  ?                                                  1  swered.  Are  there  not  twelve  hours  in   the 

9  Jesus  answered,  Are  there  not  twelve  |  day?  If  a  man  walk  in  the  day,  he  stum- 
hours  in  the  day?  If  any  man  walk  in  the  bleth  not,  becaiise  he  seeth  the  light  of  this 
day,  he  stumbleth  not,  because  he  seeth  the  i  10  world.  But  if  a  man  walk  in  the  night,  he 
light  of  this  world.                                                    I  stumbleth,  because  the  light  is  not  in  hiiu. 

10  But    if  a  man    walk    in   the   night,   he  ' 
Btumbleth,  because  there  ia  do  light  iu  him.      ) 


190  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.         [John  11 :  11-15. 

posal  to  go  into  Judsea.  There  seems  to  be  no  relation  to  Lazarus  in  it ;  cer- 
tainly the  disciples  discovered  none.  It  is  rather  the  thought  of  9 : 4  in  a 
more  extended  form.  There  are  twelve  working  hours,  hours  of  light  in  a 
day.  These  are  his  allotted  time.  One  cannot  stumble  when  at  his  duty 
where  and  when  God  calls  him.  If  he  breaks  over  that  time,  or  place,  he 
must  fall.  This  is  a  general  lesson  for  all  disciples.  The  Lord's  light  is 
about  and  in  us,  so  long  as  we  are  where  the  Lord  appoints  us  to  be,  and 
doing  the  work  he  has  assigned  us.  Then  we  are  safe,  and  only  then,  even 
though  we  may  suffer,  and  count  not  our  lives  dear  unto  us  for  his  sake  who 
gave  his  life  for  us.  The  disciples  did  not  see  the  application  to  the  case  in 
hand,  so  Jesus  explains  it. 

11.  Lazarus  Sleepeth  [is  fallen  asleep]  The  Kevised  Version  gives 
the  better  form  :  "  Lazarus  is  fallen  asleep,"  a  phrase  which  became  a  very 
common  designation  of  death,  as  indeed  it  was  in  the  Old  Testament  history. 
See  accounts  of  the  death  of  various  kings.  The  early  Christians  adopted  as  a 
common  epitaph,  "  Fallen  asleep,"  a  beautiful  description  of  a  Christian's 
death.  Notice  the  delicate  tenderness  with  which  Jesus  speaks  of  Lazarus  ; 
"our  friend."  The  Lord  classes  himself  with  his  disciples  as  friends  also  of 
Lazarus  who  had  fallen  asleep.  As  an  explanation  for  his  proposed  journey 
into  Judsea,  he  says,  "  I  go,  that  I  may  awake  him  out  of  sleep." 

12.  if  he  sleep,  he  shall  do  well]  Or,  better,  as  the  Revised  Version, 
"Lord,  if  he  is  fallen  asleep,  he  will  recover"  (Greek,  "be  saved").  The 
old  Jewish  physicians  had  a  proverb,  "  Sleep  is  a  good  sign  for  the  sick." 
The  disciples  misunderstood  the  meaning  of  Jesus.  They  wanted  to  hinder 
him  from  falling  into  the  clutches  of  the  angry  Jews.  The  writer  in  v.  13 
states  briefly  what  Jesus  really  meant,  and  what  the  disciples  thought  he 
meant,  to  show  that  there  was  no  confusion  of  thought  in  the  minds  of  either 
party,  but  only  a  misapprehension  of  the  thought  of  Jesus  by  the  disciples. 

14.  said  unto  them  plainly,  Lazarus  is  dead]  Without  metaphor, 
or  reserve,  in  plainest  words  he  now  tells  them,  Lazarus  is  dead.  No  later 
messenger  had  come  to  inform  him,  so  far  as  the  record  shows.  He  knew  it, 
however,  and  now  tells  the  painful  news  to  the  twelve.  The  sickness  had 
ended  in  deatli,  but  the  death  would  be  temporary,  not  the  usual  ending  of 
that  event  in  the  corruption  of  the  body.     See  v.  4. 

15.  I  am  glad  for  your  sakes  that  I  was  not  there]  Jesus  is  not 
glad  that  Lazarus  is  dead,  for  he  wept  over  it,  v.  35.     But  he  is  glad  he  was 


Common  Version. 


11  These  things  said  he  :  and  after  that  he 
saith  unto  them,  Our  friend  Lazarus  sleepeth  ; 
but  I  go,  that  I  may  awake  him  out  of  sleep. 

12  Then  said  his  disciples,  Lord,  if  he  sleep, 
he  shall  do  well. 

13  Howbeit  Jesus  spake  of  his  death  :  but 
they  thought  that  he  had  spoken  of  taking  of 
rest  in  sleep. 

14  Then  said  Jesus  unto  them  plainly,  Laz- 
arus is  dead. 

15  And  I  am  glad  for  your  sakes  that  I  was 
not  there,  to  the  intent  j'e  may  believe  ;  never- 
theless let  us  go  unto  him.  ' 

1  Gr.  be  saced 


Revised  "Version. 

11  These  things  spake  he  :  and  after  this  he 
saith  unto  them.  Our  friend  Lazarus  is 
fallen   asleep  ;  but  I  go,  tliat  I  may  awake 

12  him  out  of  sleep.  The  disciples  therefore 
said  unto  him.  Lord,  if  he  is  fallen  asleep, 

13  he  will  1  recover.  Now  Jesus  had  spoken 
of  his  death  :   but  they  thought  that  he 

14  spake  of  taking  rest  in  sleep.  Then  Jesus 
tlierefore  said  unto  them  plainly,  Lazarus 

15  is  dead.  And  I  am  glad  for  your  sakes  that 
I  was  not  there,  to  the  intent  ye  may  be- 
lieve; nevertheless    let    us   go  unto   him. 


John  11  :  16.]  THE   RAISING  OF   LAZARUS.  191 

not  there,  because  it  would  be  of  great  advantage  to  the  faith  of  his  disciples 
in  understanding  and  believing  the  changes  soon  to  come  to  Jesus  himself. 
He  does  not  say  he  is  glad  for  Mary  and  Mnrtlia  and  Lazarus  even,  but  only 
for  his  disciples'  sakes.  The  lesson  of  trust  in  God,  of  faith  in  the  resurrec- 
tion was  to  be  taught  them  by  this  remarkable  miracle.  Their  faith  needed, 
strengthening  for  the  trial  just  before  them.  Now  although  he  is  dead,  let  us 
go  to  him  ;  a  remarkable  expression  ;  go  to  their  friend,  who  was  dead  with 
God,  in  the  spirit  world  !  Jesus  did  go,  and  recalled  him  from  that  world 
as  we  sliall  soon  see. 

16.  Let  us  also  go,  that  we  may  die]  Thomas  called  Didymus  "the 
twin,"  the  doubter,  is  devoted  to  his  Master.  Jf  Jesus  is  going  to  grieve  him- 
self to  death  at  the  tomb  of  their  friend  Lazarus,  or  to  be  stoned  or  killed  by 
the  angry  Jewish  riders  or  mob,  Thomas  is  ready  to  die  with  him.  Even  if 
the  words  be  taken  as  the  lar)guage  of  despair  and  destroyed  hopes,  as  some 
say,  yet  they  sliow  ren)arkable  devotion  to  Jesus,  a  love,  and  willingness  to 
share  the  fate  of  their  Master,  even  in  death.  If  Jesus  liad  been  in  Bethany 
when  Lazarus  was  sick,  he  would  not  have  died,  so  Martha  believed,  v.  21, 
and  probably  she  was  correct.  Then  only  a  miracle  of  healing  would  have 
been  performed,  adding  another  to  a  multitude  of  a  similar  kind.  Now,  there 
would  be  the  most  remarkable  instance  of  raising  the  dead,  such  as  to  con- 
firm the  faith  of  believers  in  the  power  of  Christ,  as  the  resurrection  and 
the  life  ;  hence,  Jesus  is  glad  for  their  sakes,  "  to  the  intent  that  ye  may 
believe." 

SuGGE-STivE  Applications. — 1.  Christ's  view  of  death  is  not  our  view. 
2.  The  friendship  of  Christ  and  of  Christians  is  the  truest  friendship.  3.  The 
message  to  Jesus  need  not  be  one  urging  him  to  come,  but  only  telling  him 
of  our  distress.  4.  He  will  come  or  delay,  as  it  may  be  best  for  the  spiritual 
interests  of  his  kingdom.  5.  When  disciples  misunderstand,  Jesus  sometimes 
makes  the  truth  very  plain,  although  it  is  ])ainful  to  do  so.  6.  Sleep  and 
death  have  striking  resemblances.  7.  The  friendship  of  Jesus  is  revealed  at 
the  death  of  his  saints.  8.  If  we  are  friends  of  Jesus,  we  need  not  be  afraid 
to  die.  9.  Sleeping  in  Jesus,  he  will  awake  us.  10.  Those  whom  Jesus  loves 
fall  asleep,  enter  the  tomb.  11.  The  joy  Jesus  has  in  the  absences  from  his 
friends,  because  of  the  greater  good  that  he  will  finally  bring  to  them. 

The  Raising  of  Lazarus. 

Bethany.    Janu.\rt,  a.  d.  30. 
If  Bethabara,  the  Pera?an  Bethany,  was  a  few  miles  east  of  Scythopolis,  as 
the  Palestine  Exploration  reports  suggest,  it  woidd  take  about  two  days  for  a 
journey  to  Jerusalem.    If  it  was  located  north-east  of  Jericho,  as  some  tradi- 
tions suggest,  one  day's  travel  would  be  sufficient  to  reach  Bethany  near 


Common  Yebsion. 

16  Then  said  Thoma.«,  which  is  caileil  Pidy- 
inu8,  unto  his  fellow  discijiles,  Let  uu  also  go, 
that  we  uiaj-  die  with  him. 


Revised  Version. 

IC  Thomas  tlierefore,  who  is  called  i Didymus, 
said  unto  his  fellow -disciplfs,  Let  us  also 
go,  that  we  may  die  witli  him. 


1  That  is,  Ttvin. 


192 


COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  11:17-20. 


Jerusalem.  Whether  Lazarus  died  on  the  day  the  messenger  was  sent  to 
Jesus,  or  at  the  end  of  the  two  days'  delay  is  uncertain.  The  former  has 
been  the  prevalent  conjecture  of  scholars,  but  if  the  Persean  Bethany  was  far 
north  of  Jericho,  requiring  two  days' journey  to  reach  the  Jerusalem  Bethany, 
then  the  latter  view  is  more  probable.  He  reached  there  tlie  fourth  day. 
The  public  mourning  sometimes  lasted  seven  days  in  cases  of  royal  or  im- 
portant persons.  The  family  mourning  would  last  thirty  days.  Hired 
mourners  were  common,  but  there  is  no  allusion  to  this  custom  in  the  case  of 
Lazarus.  The  company  sitting  in  the  house  to  comfort  the  sisters  were  friends 
and  acquaintances  of  the  family  rather  than  hired  mourners.  The  evangelist 
first  explains  the  location  of  Bethany,  and  the  days  since  the  death,  to  account 
for  the  presence  of  the  Jews,  and  the  events  that  attend  the  raising  of  Lazarus. 

17.  in  the  grave  [tomb]  four  days]    The '' grave  "  or  "  tomb  "  was 

not  dug  in  the  ground,  but  was  a  cave  in  a  rock  resembling  the  vaults  in 
large  cemeteries.  The  "  four  days"  may  be  accounted  for  in  several  ways. 
The  journey  may  have  required  two  days.  Jesus  started  perhaps  the  day 
following  the  death,  reaching  there  the  morning  of  the  fourth  day  ;  this  would 
be,  according  to  usual  Jewish  reckoning,  four  days. 

18.  nigh  unto  Jerusalem]  The  position  of  Bethany  so  near  to  Jerusa- 
lem, will  account  for  the  great  danger  attending  a  visit  of  Jesus  to  Bethany, 
when  the  rulers  were  angrily  seeking  to  destroy  him.  It  will  also  explain 
tlie  presence  of  many  Jews,  and  the  bitter  opposition  which  speedily  followed 
this  miracle.  Whether  by  "  the  Jews  "  the  evangelist  here  means  the  "  rulers," 
as  some  suppose,  is  uncertain.  John  does  commonly,  though  not  always,  use 
the  phrase  to  signify  the  hostile  Jews.  See  John  2 :  6-13  ;  3:1;  4:1,  and 
1  :  19.  The  family  was  one  of  social  position  and  had  friends  among  the 
important  families  in  Jerusalem.  These  came  to  mourn  with  the  sisters, 
literally,  to  address  words  of  hope  to  them. 

20.  Martha  .  .  went]  The  narrative  does  not  distinctly  say,  but  leaves 
the  reader  to  infer,  that  Martha,  busy  with  household  duties,  heard  of  the 
coming  of  Jesus,  while  Mary,  secluded  in  her  room,  did  not  know  of  it  until 
Martha  returned  from  her  interview  with  Jesus  and  brought  a  message  from 
the  Master  to  Mary.  Jesus  appears  to  have  been  outside  the  village,  but  not 
far  away.  Notice  the  contrast  in  the  character  of  tlie  two  sisters,  as  indicated 
here,  is  perfectly  harmonious  with  that  noted  in  Luke  10 :  38-42.  Martha 
was  practical,  energetic,  busy  about  daily  duties,  and  impulsive :  Mary  was 
thoughtful,  reflective,  less  active,  and  demonstrative,  but  strong  in  the  depth 
of  her  love  and  attachments. 


Common  Vebsion. 

17  Then  when  Jesus  came,  he  found  that  he 
had  Iai7i  in  the  grave  four  daj's  already. 

18  Now  Bethanj'  was  nigh  unto  Jerusalem, 
about  fifteen  furlongs  off : 

19  And  many  of  the  Jews  came  to  Martha 
and  Mary,  to  comfort  them  concerning  their 
brother. 

20  Then  Martha,  as  soon  as  she  heard  that 
Jesus  was  coming,  went  and  met  him:  but 
Mary  sat  stiU  in  the  house. 


Revised  Version. 

17  So  when  Jesus  came,  he  found  that  he 
had  been   in   the  tomb  four  days  already. 

18  Now   Bethany  was   nigh   unto  Jerusalem, 

19  about  fifteen  furlongs  off;  and  many  of  the 
Jews  had  come  to  Martha  and  Mary,  to  con- 

20  sole  them  concerning  their  brother.  Martha 
therefore,  when  she  heard  that  Jesus  was 
coming,  went  and  met  him  :  but  Mary  still 


John  11  :  21-26.]  THE   RAISING  OF   LAZARUS.  193 


21.  if  tllOU  hadst  been  lierej  This  is  not  an  exclamation  of  reproach, 
but  of  regret.  It  assumes  tiiat  Jesus  could  not  have  reached  there  in  time. 
Either  the  brother  died  before  the  messenger  reached  Jesus,  or  it  was  im- 
possible for  Jesus  to  come  in  time,  is  the  apparent  thouglit  that  prompts  this 
regret.  She  has  no  doubt  that  Jesus  would  have  restored  her  brother,  if  he 
had  been  in  Bethany  before  he  died.  "If"  has  not  always  a  thought  of 
chance  in  it;  rather  it  is  a  thought  of  possibilities.  Martlia  and  Mary  did 
not  mean  that  there  was  any  chance  about  the  event,  for  Martha  at  once  ex- 
presses her  confidence  that  Jesus  can  yet  do  much.  She  puts  in  words  a  hope 
that  it  will  be  consistent  with  his  will  to  restore  her  brother  even  now.  She 
believes  he  has  the  power  with  God,  to  secure  this,  v.  22. 

23.  Th}  brother  shall  rise  ajsain]  Jesus  responds  to  her  hope;  but 
to  her  the  words  are  ambiguous.  The  sense  in  which  they  would  ordinarily 
be  understood  is  that  he  would  rise  at  the  last  day.  Jesus  probably  intended 
the  words  to  be  ambiguous  in  order  to  arouse  her  faith. 

24.  I  know  that  he  shall  rise]  Martha  accepts  his  words  in  the 
usual  sense ;  perhaps  that  she  in  her  turn  might  learn  from  him,  whether  he 
really  had  another  deeper  meaning.  Meyer,  however,  supposes  that  her 
response  expresses  her  resignation  to  the  disappointment,  which  now  came 
into  her  mind.  The  believing  Israelite  had  faith  in  a  resurrection  as  surely 
belonging  to  the  Messianic  era,  when  the  final  sway  of  that  kingdom  should 
be  established.     See  Dan.  12:2;  2  Mace.  7  : 9,  14. 

25.  I  am  the  resurrection,  and  the  life]     This  was  the  general 

trutii,  which  the  great  miracle,  soon  to  be  performed,  would  attest  and  im- 
press. Jesus  would  himself  come  from  the  power  of  death,  so  proving  him- 
self to  be  "  life"  in  the  specific  and  absolute  sense.  He  is  the  resurrection 
since  he  is  the  absolute  life.  That  truth  was  emphasized  at  the  beginning  of 
this  Gospel,  1  :  4  ;  3  :  36  ;  4  :  14.  The  phrase,  however,  may  mean  that  Jesus 
is  the  power  of  resurrection  and  of  the  life  that  follows  the  resurrection  ;  that 
is,  the  life  of  the  saved  souls  in  the  world  to  come.  But  John  holds  to  the 
broader  thought  in  the  opening  of  his  Gospel,  and  it  is  better  here  to  under- 
stand that  Jesus  claimed  to  be  the  fountain,  the  source  of  all  life,  as  is  repre- 
sented elsewhere. 

that  believeth  .  .  though  he  die]     This  appears  to  be  first  intended 
to  revive  hope  in  Martha.     But  it  is  closely  related  to  the  general  truth  in 


Common  Version.  Revised  Version. 

21  Then  said  Martha  unto  Jesus,  Lord,  if  21  sat  in  the  house.  Martha  therefore  said 
thou  hadst  been  here,  my  brother  had  not  ,  unto  Jesus,  Lord,  if  thou  hadst  been  liere, 
died.  122  my  brother  had  not  died.     And  even  now  I 

22  But  I  know,  that  even  now,  whatsoever  know  that,  wiiatsoever  thou  shalt  ask  of 
thou  wilt  ask  of  God,  God  will  give  it  thee.            23  God.  God  will  Rive  thee.     Jesus  saith  unto 

23  Jesus  saith  unto  her,  Thy  brother  shall  24  her.  Thy  brother  shall  rise  again.  Martha 
rise  again.  1        s-'ith  unto  him,  I  know  that  he  shall  rise 

24  Martha  saith  unto  liim,  I  know  that  he  I  again  in  the  n  snrrection  at  the  last  day. 
shall  rise  again  in  the  resurrection  at  the  last  25  Jesus  said  unto  her,  I  am  the  resurrection, 
jjiy  I        and    the    Wt'c:    he    that   believeth    on    me, 

25  JesuB  said  unto  her,  I  am  the  resurrec-  20  though  he  liie.  yet  shall  he  live  :  and  who- 
tiou,  and  the  life:  he  that  believeth  in  me,  soever  liveth  and  believeth  on  me  shall 
though  he  were  dead,  yet  siiall  he  live  : 

26  And  whosoever   liveth  and  believeth  in 
me  sbail  never  die.    Believest  thou  this?  * 


194  COMMENTARY   ON  THE  GOSPEL  OF  JOHN.  [John  11  :  27-30. 

the  first  clause  of  the  verse.  This  clause  has  been  used  by  some  to  support 
the  view  that  the  true  believer  will  receive  endless  existence  as  a  reward  for 
his  belief,  while  with  the  unbeliever  all  will  be  ended  with  death.  This 
passage  alone  might  be  so  interpreted,  perhaps.  But  it  might  also  be  inter- 
preted, in  view  of  the  speedy  raising  of  Lazarus,  to  imply  that  every  true 
believer  would  be  raised  immediately  after  death,  as  Lazarus  was.  But  this 
meaning  is  so  at  variance  with  experience,  as  to  be  absurd.  If,  however,  the 
language  cannot  be  strained  to  support  the  latter,  neither  ought  it  to  be 
stretched  to  sustain  the  former  view  of  immortality  only  in  Christ,  and  the 
companion  view  of  the  limited  existence  of  the  wicked.  \Ve  must  then  apply 
the  thought  to  the  spiritually  good.  In  Jesus  the  formerly  dead  live,  and 
thus  living  do  not  die.  The  thought  does  not  refer  to  immortality,  but  to  a 
holy  spiritual  life  in  the  image  and  presence  of  God.  Then  to  fix  Manila's 
mind  on  the  thought,  he  asks,  "  Believest  thou  this  ?  " 

27.  Tea,  Lord  :  I  have  believed]  Notice  the  perfect  tense  as  in  the 
Revised  Version.  She  addresses  him  as  ''Lord,"  although  in  v.  28  she 
speaks  of  him  as  "  Master,"  Greek  "  Teacher."  Martha  affirms  that  she  has 
already  believed  that  Jesus  is  the  Messiah,  "  the  Son  of  God,"  he  that 
Cometh  according  to  promise  and  prophecy,  into  the  world.  This  confession 
may  be  compared  with  that  of  Peter,  Matt.  16 :  16 ;  Luke  9  :  20 ;  Mark 
8  :  29-33. 

28.  called  Mary  her   sister  secretly]    The  address  to  her  sister 

implies  that  Jesus  had  asked  for  Mary.  Martha  accepted  the  response  of 
Jesus  as  comforting,  and  giving  some  intimation  of  what  he  might  do  even 
now  in  their  extremity,  a  thing  she  had  suggested  in  her  first  greeting  of 
Jesus.  She  sought  Mary  secretly,  lest  the  crowd  should  interfere  with  their 
movements  and  with  any  plan  Jesus  might  have  for  their  comfort.  The  nar- 
rative also  implies  that  Mary  was  in  ignorance  of  the  arrival  of  Jesus  until 
thus  informed  by  Martha.  This  is  further  implied  by  the  promptness  with 
which  she  went  to  meet  Jesus,  who  remained  out  of  the  village,  where 
Martha  met  him.  Why  he  did  this  can  only  be  conjectured.  Possibly 
it  was  to  avoid  the  crowd  of  Jews,  many  of  whom  may  have  been  hostile  to 
him.  But  they  cannot  all  have  been  of  this  unfriendly  class,  since  it  would 
be  inconsistent  with  the  facts  stated  in  vs.  37  and  45.  Alford  suggests  that 
this  act  of  Martha  in  calling  her  sister,  is  characteristic  of  one  who  had  not 
been  habituated  herself  to  listen  to  his  instructions,  but  knew  this  to  be  the 
delight  of  Mary. 


Common  Version. 


27  She  saith  uuto  him,  Yea,  Lord :  I  believe 
that  thou  art  the  Christ,  the  Son  of  God,  which 
should  come  into  the  world. 

28  And  when  she  hud  so  said,  she  went  her 
way,  and  called  Mary  her  sister  secretly,  say- 
ing, The  Master  is  come,  and  calleth  for  thee. 

29  As  soon  as  she  heard  that,  she  arose 
quickly,  and  came  unto  him. 

30  Now  Jesus  was  not  yet  come  into  the 
town,  but  was  in  that  place  where  ISIartha  met 
bim. 

1  Or,  her  sister,  saying  secretly       2  Or,  Teacher 


Revised  Version. 


27  never  die.  Believest  thou  this?  She  saith 
unto  him.  Yea,  Lord  :  I  have  believed  that 
thou  art  the  Christ,  the  Son  of  God,  even  he 

28  that  cometh  into  the  world.  And  when  she 
had  said  tliis,  she  went  away,  and  called 
Mary  i  her    sister    secretly,    saying,    The 

29  2  Ma^iter  is  here,  and  calleth  thoe.  And 
she,  when  she  heard  it,  arose  quickly,  and 

30  went  unto  him.  (Now  Jesus  was  not  yet 
come  into  the  village,  but  was  still  in  the 


John  11: 31-33.]  TUB  RAISING   OF   LAZARUS.  J95 

31.  Wlieil  they  saw  Mary]  Mary  souglit  to  go  alone  to  meet  Jesus. 
Tlie  Jews  saw  her  start  out  quietly,  and  according  to  Eastern  custom  as 
friends,  they  would  attend  her  and  mourn  with  her  at  the  tomb.  The 
revised  reading ''supposing  that  she  was  going  unto  the  tomb  to  weep  (or 
'  wail  ')  tiiere  "  is  based  on  a  change  of  one  word  in  the  Greek  text :  "  think- 
ing "  or  "supposing"  for  "saying."  The  other  changes  in  the  Revised 
Version  are  due  to  a  different  rendering  of  the  participles.  The  Jews  do  not 
appear  to  have  had  any  knowledge  or  expectation  of  the  presence  of  Jesus  in 
the  vicinity.  They  were  only  following  an  Oriental  custom  of  joining  relatives 
in  their  mourning  at  the  tomb  of  those  who  had  died. 

32.  fell  down  at  his  feet]  The  prostration  of  Mary  at  the  feet  of  Jestis 
is  unlike  the  method  of  Martha,  v.  21,  but  her  words  are  the  same.  Mary 
shows  how  deep  was  her  grief,  and  how  firm  a  hold  the  loss  had  taken  upon 
her  heart.  The  address  shows  that  the  sisters  had  the  same  thought, 
probably,  having  talked  over  the  matter  together,  and  settled  it  in  their 
minds,  that  if  Jesus  the  friend  of  the  family  and  the  wonder-worker,  and  the 
Christ,  had  been  with  them,  he  would  have  healed  their  brother.  Mary  does 
not  add  the  hope  expres.sed  by  Martha  in  v.  22,  but  breaks  down  in  a  flood 
of  tears. 

33.  g:roane(l  in  the  spirit]  This  outburst  of  grief  from  Mary  before 
Jesus,  caused  the  Jews  witii  her  also  to  break  out  in  sympathetic  weeping, 
Jesus  saw  both  her  and  the  Jews  weeping,  literally  "  wailing  ; "  his  spirit  was 
deeply  moved  because  of  his  tenderness,  and  agitated  within  himself.  The 
Greek  is  peculiar  and  commonly  expresses  "  indignation  of  spirit."  But  at 
what  would  Jesus  have  "indignation  of  spirit?"  "Was  it  at  himself  for  being 
so  agitated  (Origen,  Chrysostom,  Alford,  Hilgenfeld),  or  at  death,  or  the 
power  of  death  (Augustine,  Olshausen,  Melanchthon,  Calvin,  Keil,  Hengsten- 
burg),  or  at  the  unbelief  of  the  Jews  (Erasmus),  or  of  the  sisters  (Lampe, 
Kuinoel),  or  that  he  had  not  been  able  to  avert  this  calamity  (De  Wette),  or  at 
Satan  or  at  the  supposed  hypocritical  tears  of  the  Jews  (Weiss,  Meyer)  ?  Or, 
was  it  a  reaction  of  the  spirit  of  Jesus  to  throw  off  the  emotions  that  for  the 
moment  overpowered  him,  or  at  the  fact  that  the  conflict  involved  his  own 
death  (Godet)  ?  These  points  have  not  been,  nor  are  they  otherwise  brought 
into  view  in  the  narrative.  We  must  conclude  with  President  Dwight  that  it  is 
exceedingly  diflBcult  to  find  any  explanation  of  the  word  as  meaning  indigna- 
tion that  will  prove  satisfactory  or  consistent  with  the  context.     He  observes 


Common  Versioh. 

31  The  Jews  tlien  which  were  with  her  in 
the  house,  and  comforted  her,  when  they  saw 
Marj',  that  she  rose  up  hastily  and  went  out, 
followed  her,  saying,  She  goeth  unto  the  grave 
to  weep  there. 

32  Tlien  when  Mary  was  come  where  Jesus 
was,  and  saw  him,  slie  Ml  down  at  his  feet, 
saying  unto  him.  Lord,  if  thou  hadst  been  here, 
my  brother  had  not  died. 

33  When  Je.^us  therefore  saw  her  weeping, 
and  the  Jews  also  weeping  which  came  willi 
her,  he  groaned  in  the  spirit,  and  was  tiout'led, 


Revised  Version. 

31  place  where  Martha  met  him.)  The  Jews 
then  who  were  with  her  in  the  liouse,  and 
were  comforting  her,  when  they  saw  >Iarj', 
that  she  rose  uj)  quickly  and  went  out,  fol- 
lowed her,  supposing  tliat   she  was  going 

32  unto  the  toml)  to  •  weep  there.  Mary  there- 
fore, when  she  came  where  .Tesus  was,  and 
saw  him,  fell  down  at  his  feet,  saying  unto 
him,  Lord,  if  thou  hadst   been    here,   my 

33  brother  had  not  died.  \\  hen  Jesus  there- 
fore saw  her  -  weeping,  and  the  Jews  alto 
3  weeping  who  came  with  her,  he  ^groaned 


^Gr.  icail.        2  gr.  icailing.        ^Qr,  tcai  moved  with  indi^iation  in  the  spirit 


196  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.         [John  11 :  34-37. 

that  "  words  of  this  character'^  pass  into  a  somewhat  wider  or  looser  sense," 
instances  of  which  occur.  All  the  explanations  as  to  anger  seem  lame  devices 
(to  meet  a  difficulty),  of  things  nowhere  else  suggested  by  the  writer.  Is  it  not 
more  simple  and  natural  to  suppose  that  here  John  intended  to  express  deep 
perturbation  of  spirit  by  those  words?  Moreover,  the  idea  of  perturbation  of 
soul  is  in  closer  harmony  with  the  general  tenor  of  the  narrative  and  the 
direct  statement  in  v.  35,  than  is  that  of  anger.  The  Greek  word  E/ul3pifiaofiac 
is  not  used  elsewhere  by  John  except  in  v.  38,  and  only  three  times  by  other 
Xew  Testament  writers :  "  strictly  charged  ; "  Matt.  9  :  30 ;  Mark  1 :  43 ;  and 
"murmured  against  her,"  Mark  14:5.  In  ^^Eschylus  it  is  used  to  describe 
the  snort  of  horses  as  in  fright.  It  will  be  seen  that  while  the  word  usually 
means  some  form  of  indignation  in  ordinary  Greek,  yet  it  is  used  evidently 
in  a  somewhat  loose  sense  in  later  Greek,  so  that  the  broader  interpretation 
is  admissible.  The  outward  circumstances  would  disturb,  trouble,  perturb 
his  spirit.  Jesus  was  moved  by  the  deepest  inward  agitation  of  soul,  an  agi- 
tation perhaps  in  which  were  blended  sympathy,  grief,  compassion,  horror, 
and  holy  detestation  of  the  terrible  work  sin  and  death  had  wrought  in  the 
world. 

34.  Where  hare  ye  laid  him  ?]  Did  Christ  ask  simply  for  informa- 
tion ?  Or,  did  he  not  ask  rather  for  the  purpose  of  directing  their  thought 
and  faith  to  the  miracle  he  was  intending  to  perform  ?  He  would  prej)are 
them  for  the  sign.  Tiiey  respond,  by  leading  the  way  to  the  tomb,  and  re- 
questing him  to  come  and  see  the  place. 

35.  Jesus  wept]  Three  times  it  is  said  in  Scripture  that  Jesus  was  in 
tears:  "  tesivs  of  f riendship,"  sayfi  Schaff;at  the  grave  of  Lazarus;  tears  of 
sorrow  over  unbelieving  Jerusalem,  Luke  19  :  41 ;  tears  of  bloody  agony  in 
Gethsemane  under  the  burden  of  sin  and  guilt  of  mankind,  Luke  22  :  44  and 
Heb.  5  :  7.  The  English  reader  must  not  understand  that  the  Greek  word  for 
"  wept "  as  applied  to  Jesus  is  the  same  in  John  and  Luke.  The  word  in 
Luke  19  :  41  is,  however,  the  same  as  that  used  by  John  in  regard  to  Mary  in 
vs.  31,  33. 

31.    Could  not  .  .  have  caused  that  this  man]    Some  of  the  Jews 

take  this  weeping  of  Jesus  as  evidence  of  unusual  love  for  the  dead  Lazarus. 
Others  express  surprise  that  he  should  not  have  prevented  Lazarus  from  dy- 
ing. Both  show  that  they  saw  in  his  weeping  a  proof  of  his  intense  love, 
sympathy,  and  affection  for  the  afflicted  family.     They  further  show  that  not 


Common  Version. 

34  And  said,  Where  have  ye  laid  him  ?  They 
say  unto  him.  Lord,  come  and  see. 

35  Jesus  wept. 

36  Then  said  the  Jews,  Behold  how  he  loved 
him  ! 

37  And  some  of  them  said,  Could  not  this 
man,  which  opened  the  eyes  of  the  blind,  have 
caused  that  even  this  man  should  not  have 
died? 


Revised  Version. 

34  in  the  t^pirit,  and  i  was  troubled,  and  said, 
Where  have  ye  laid  him?     They  say  unto 

35  him,    Lord,   come    and    see.     .Tesus    wept. 

36  The  Jews  therefore    said.  Behold  how  he 

37  loved  him!  But  some  of  them  said. 
Could  not  this  man,  who  opened  the  eyes 
of  him   that  was  blind,  have  caused  that 


1  Gr.  troubled  himself. 


*See  Dwight  in  Godet,  p.  490. 


John  11  :  38-40.]  THE  RAISING  OF  LAZARUS.  I97 


all  the  Jews  present  were  hostile  to  Jesus.  Though  not  warranted  by  the 
language,  to  infer  that  they  were  cordial  friends,  it  is  safe  to  conclude  that 
they  looked  with  favor  upon  his  expressions  of  kindness  for  the  family.  Some, 
however,  regard  the  expression  of  the  second  class  as  ironical  and  suggesting 
his  inability  to  heal  Lazarus,  alihougli  lie  was  reputed  to  liave  opened  the 
eyes  of  a  blind  man.  Grammatically,  the  language  will  bear  this  interpreta- 
tion, and  if  so  taken,  then  we  may  identify  this  class  of  the  Jews  with  those, 
who  later  went  and  reported  to  the  Pharisees  the  things  which  Jesus  had 
done,  V.  46. 

38.  it  was  a  cave]  Again  repeating  the  groaning  in  himself;  the  same 
phrase  as  in  v.  33,  Jesus  comes  to  the  tomb,  which  was  either  a  natural  or 
artificial  cave.  A  Btone  lay  over  the  mouth  of  it,  or,  the  Greek  may  mean  a 
stone  lay  against  the  opening  of  the  cave.  See  Revised  Version.  Both  forms 
of  caves  are  found  in  the  vicinity  of  Bethany.  One  of  the  former  kind  is  now 
shown  at  the  village. 

39.  Take  ye  away  tlie  stone]  Man  is  helpless  in  the  work  of  actual 
raising  of  the  dead,  but  there  is  a  work  for  him  to  do.  He  can  roll  awav  the 
Btone.  This  he  is  required  to  do.  The  rest  may  be  left  for  the  Son  of  God. 
How  true  is  this  also  in  the  work  of  restoring  the  dead  in  sins  to  spiritual 
righteousness. 

Lord,  .  .  he  hath  been  .  .  four  days]  Here  is  a  touch  of  naturalness  in 
the  narrative  indicating  its  truthfulness,  and  that  the  historian  was  an  eve- 
witness  of  what  he  describes.  Martha  shrinks  from  an  exposure  of  the  corpse 
of  her  brother.  His  body  had  been  buried  so  long,  having  been  only  partial Iv 
embalmed  since  the  Jews  did  not  embalm  as  did  the  Egyptians,  that  she  as- 
sumed decay  must  have  begun,  and  in  that  warm  climate  the  odor  of  the 
body  would  become  very  offensive.  She  preferred  not  to  see  the  putrefying 
body  ;  so  she  states  her  objection,  not  in  a  form  to  imply  that  she  knew  as  a 
fact  that  the  body  was  ofi'ensive,  but  that  it  was  surely  to  be  expected  after  he 
had  been  four  days  dead  or  buried;  the  Greek  is  elliptical  and  either  word 
may  be  supplied,  though  tlie  English  Versions  insert  "dead." 

40.  Said  I  not  unto  thee,  that,  if]  Martha's  objection  meant  more 
than  that  her  faith  was  weak.  If  it  prevailed  it  might  prevent  the  raising  of 
Lazarus.  The  first  steps  must  be  taken  by  man.  So  Jesus  reminded  her  of 
his  former  sayings  not  alone  to  revive  her  faith,  but  also  to  remove  her  ob- 
jection, and  to  allow  the  stone  to  be  taken  away.  Thus  alone  could  the  glory 
of  God  be  manifested  at  that  tomb.     Reverting  to  the  conversation  in  vs. 


CoMMOx  Vkrsion. 


.38  Jesiis  therefore  again  groaninj:  in  him- 
self Cometh  to  the  grave.  It  was  a  cave,  and 
a  stone  lay  upon  it. 

39  Jesus  said,  Take  ye  away  the  stone.  Mar- 
tha, the  sister  of  him  ttiat  was  dead,  saith 
unto  him.  Lord,  by  tliis  time  he  stinketh  :  for 
lie  hath  been  dead  four  days. 

40  Jesus  saith  unto  h^r,  Said  I  not  unto 
thee,  that,  if  thou  wouldest  believe,  thou 
Bbouldest  see  the  glory  of  God  ? 

1  Or,  being  moved  with  indignation  in  himself       -  Or,  upon 


Revised  Ver.sion. 


38  this  man  also  should  not  die  ?  Jesus  there- 
fore again  ^  groaning  in  himself  cometli  to 
the  tomb.     Now  it  was  a  cave,  and  a  stone 

.39  lay  -  against  it.  Jesus  saith,  Take  ye  away 
the  ftone.  Martha,  the  sister  of  him  that 
was  dead,  saith  unto  him,  Lord,  by  this 
time  he   stinketh  :  for  he  hath  been  dead 

40  four  days.  Jesus  saith  unto  her.  Said  I 
not  unto  thee,  that,  if  thou  Wlievedst,  thou 


198  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  U  :  41-44. 

22-27,  Martha  appears  to  have  yielded,  and   th^  command  of  Jesus  was 
executed,  the  stone  was  removed. 

41.  Father,  I  thank  thee]  Notice,  Jesus  thanks  the  Father  because 
he  has  already  heard  him.  The  language  implies  some  strong  intercession  at 
an  earlier  period,  and  tlie  consciousness  that  God  had  heard  and  granted  the 
wish  of  his  heart.  Perhaps  this  was  when  he  first  heard  of  the  sickness  of 
Lazarus  in  Persea,  and  knew  that  he  was  dead.  Then  follows  a  more  re- 
markable confession  in  the  prayer ;  "  thou  hearest  me  always,"  v.  42.  This 
is  not  an  isolated,  exceptional  instance  ;  it  is  rather  the  common  experience. 
The  Father  always  hears.  It  is  further  very  remarkable,  that  there  is  no 
petition  in  this  prayer.  It  has  no  request,  but  is  wholly  a  prayer  of 
thanksgiving.  Again,  the  prayer  was  not  spoken  on  Christ's  account,  but 
only  for  the  sake  of  the  multitude  standing  around  him.  What  was  the  lesson 
this  prayer  was  intended  to  teach  them  ?  Obviously,  that  the  multitude 
should  glorify  the  Father,  and  should  recognize  Jesus  as  one  sent  and  ac- 
knowledged by  the  Father.  This  would  attest  the  words  of  Jesus,  in  his  in- 
terview with  the  Jews  given  in  Chap,  10. 

43.  Lazarus,  come  forth]  Jesus  called  in  a  loud  voice,  as  if  death 
were  a  deep  sleep  from  which  one  must  be  awakened.  He  calls  loudly,  that 
the  crowd  around  may  know  that  here  is  one  who  has  power  over  death.  At 
what  precise  moment  the  awakening  from  death  took  place,  whether  before 
or  just  after  the  call  of  Jesus,  it  is  idle  to  conjecture.  Jesus  pictures  a  scene 
of  the  final  resurrection  as  if  it  would  follow  his  voice,  John  5 :  27-29. 

44.  He  that  was  dead  came  forth]  The  dead  man  became  alive  at 
the  command  of  Jesus,  and  he  came  forth  in  the  wrappings  wherewith  his 
body  had  been  embalmed,  after  the  custom  of  the  Jews.  In  the  other  cases 
of  raising  the  dead,  the  person  had  only  just  died.  Even  the  widow's  son  at 
Nain  could  not  have  been  dead  more  than  a  few  hours,  since  burial  there 
(not  as  with  us)  follows  on  the  same  day,  and  very  speedily  after  death.  The 
narrative  is  so  explicit  that  even  Strauss  bitterly  rejects  the  trance  theory, 
upon  which  some  skeptics  try  to  explain  away  the  raising  of  Lazarus.  The 
evangelist  notes  particulars  as  would  an  eye-witness  of  such  a  scene.  The 
body  was  wrapped,  the  head  or  face  was  bound  with  a  napkin,  or  "sweat- 
cloth."  The  appearance  of  Lazarus,  a  dead  man  coming  forth  alive  from  a 
tomb,  filled  all  with  amazement.    They  stood  motionless  and  speechless  gazing 


Common  Version. 

41  Then  they  took  away  the  stone  from  the 
place  where  the  dead  was  hiid.  And  Jesus 
lifted  up  his  eyes,  and  said.  Father,  I  thank 
thee  that  thou  hast  heard  me. 

42  And  I  knew  that  thou  hearest  me  al- 
ways :  but  because  of  the  people  which  stand 
by  I  said  it,  that  they  may  believe  that  thou 
hast  sent  me. 

43  And  when  he  thus  had  spoken,  he  cried 
with  a  loud  voice,  Lazarus,  come  forth. 

44  And  he  that  was  dead  came  forth,  bound 
hand  and  foot  with  graveclothes ;  and  his  face 


Revised  Version. 

41  shouldest  see  the  glory  of  God  ?  So  they 
took  away  the  stone.  And  Jesus  lifted  up 
his   eyes,  and   said.  Father,  I   thank   thee 

42  that  thou  heardest  me  And  I  knew  that 
thou  hearest  me  always  :  but  because  of 
the  multitude  which  standeth  around  I 
said   it,  that  they   may  believe   that   thou 

4.3  didst  send  me.  And  when  he  had  thus 
spoken,  he  cried  with  a  loud  voice.  Lazarus, 

44  come  forth.  He  that  was  dead  came  forth, 
bound  hand  and  foot  with  i grave-clothes; 
and  his  face  was  bound  about  with  a  nap- 


was  bound  about  with  a  napkin.     Jesus  saith  I        kin.     .Tesus  saith   unto  them,  Loose  him, 
uuto  them,  Loose  him,  and  let  him  go.  |       and  lot  him  go. 

1  Or,  grave-bands 


John  11  :  45, 46.]  JESUS  AND  THE  RULERS.  199 

at  the  sight.  It  was  needful  for  Jesus  to  give  a  furtlier  coinmaiul  to  the 
friends  to  unwrap  the  man,  loosen  his  limbs,  and  let  him  go.  The  silences  of 
this  part  of  the  narrative  are  marked.  It  is  not  said,  how  the  sisters  greeted 
their  brother  restored  to  life,  nor  what  he  said  to  them,  whether  he  remem- 
bered anything  of  the  unseen  world  beyond  the  grave,  nor  what  lie  said  to 
his  divine  Friend  who  brought  him  back  to  life.  How  the  sisters  expressed 
their  gratitude  to  Jesus  is  not  stated,  nor  is  it  said  that  those  standing  by 
obeyed  Jesus  and  loosed  the  burial  wrappings.  Tradition  says  that  Lazarus 
lived  thirty  years  after  this,  but  no  authentic  history  of  that  part  of  his  life 
is  recorded.  If  this  had  been  a  story  invented  or  constructed  from  the  par- 
able of  Dives  and  Lazarus  for  example,  how  much  would  the  uninspired 
writer  have  been  apt  to  have  made  out  of  all  these  points  which  the  inspired 
writer  passes  in  silence !  How  superior  in  majesty  is  this,  to  any  story  of 
human  invention!  This  is  the  most  sublime,  the  crown  of  miracles  in  the 
ministry  of  Jesus. 

Suggestive  Applications. — 1.  Death  is  not  the  final  conqueror  of  the 
human  race.  2.  Christ  is  the  life  of  believers.  3.  It  is  blessed  to  meet  Jesus 
anywhere,  if  we  are  his  friends.  4.  Jesus  calls  some  to  meet  him  for  a  special 
purpose.  5.  Jesus  has  profound  sympathy  with  his  people.  6.  What  man 
can  do,  God  will  not  undertake  for  us.  7.  The  voice  of  Jesus  is  a  voice  of 
power  and  life.  8.  Jesus  sometimes  may  delay  to  respond  to  our  wish,  in 
order  to  bestow  a  greater  blessing.  9.  When  the  Master  calls,  we  are  promptly 
to  obey.  10.  Christ  in  fact  and  in  reality  is  always  with  us.  11.  The  tears  of 
Jesus  prove  his  intense  sympathy  with  human  sorrow.  12.  Lazarus  awoke 
from  death  to  new  trials ;  believers  shall  awake  from  death  to  an  expe- 
rience of  everlasting  joy.  13.  Raised  from  the  sinners'  death,  we  should  cast 
off  the  garments  of  sin,  and  freely  give  ourselves  to  a  life  of  righteousness. 

Jesus  and  the  Rulers.    11 :  45-57. 

Jerusalkh.    Wilderness  of  Ephraim.    February,  March,  a.  d.  30. 

The  evangelist  briefly  states  the  effect  of  this  wonderful  miracle,  upon  those 
who  witnessed  it,  and  upon  tlie  rulers  who  heard  of  it.  Some  believed,  others 
remained  in  unbelief,  and  informed  the  Pharisees  and  rulers  who  were  thus 
aroused  into  sharper  opposition  to  Jesus.  The  high  priest  Caiaphas  urged 
them  on  by  declaring  that  one  ought  to  die,  and  not  the  whole  nation  perish. 
Jesus  therefore  left  the  region  of  Jerusalem  for  the  more  secluded  parts  of 
Ephraim. 

45,  46.    Many  of  the  Jews  .  .  believed.    But  some]    Two  effects  of 

this  miracle  are  noted.     Manv  of  the  Jews  with   Marv,  who  is  here  made 


Common  Version. 

45  Then  many  of  the  Jews  whicli  came  to 
Mary,  and  had  seen  the  things  which  Jesus 
did,  believed  on  him. 

46  But  some  of  them  went  their  ways  to  the 
Pharisees,  and  told  them  what  things  Jesus 
bad  dune. 


Revised  Version. 

45  Many  therefore  of  the  Jews,  who  came  to 
Mary  and  beheld  l  that   which  he  did,  be- 

46  lieved  on  him.  But  some  of  them  went 
away  to  the  Pliarisees,  and  told  them  the 
things  which  Jesus  had  done. 


1  Many  ancient  authorities  read  Uit  thingi  tchich  he  did. 


200 


COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  11 :  47,  48. 


prominent,  as  also  later  by  the  anointing,  were  convinced  and  believed  on 
him.  They  were  doubters,  or  among  those  who  hesitated  before,  but  they 
were  ready  to  be  convinced  by  adequate  evidence.  This  phrase  *'  believed 
on  him  "  is  commonly,  if  not  always  used  to  express  a  true  and  saving  faith 
in  Jesus.  But  on  the  other  hand,  the  effect  of  the  miracle  on  others  was  to 
harden  them  in  their  unbelief.  This  class,  not  as  large  as  the  first  (for  notice 
"  many  "  in  contrast  with  "  some  "),  went  tlieir  ways,  the  way  their  sympathies 
took  them,  to  the  Pharisees,  and  reported  the  things  Jesus  had  done.  The 
text  might  mean  that  those  who  believed  made  the  report;  if "  some  of 
them"  be  taken  as  referring  to  "many."  Then  it  would  imply  that  all  the 
Jews  there  believed,  and  that  some  of  them  went  to  the  Pharisees  without  any 
hostile  or  unfriendly  intent.  But  if  "  some  of  them  "  refers  to  unbelieving 
Jews,  as  seems  most  natural,  then  it  describes  two  different  classes  representing 
the  two  widely  different  effects  which  the  miracle  had  on  the  multitude  as  al- 
ready explained.  This  two-fold  effect  on  the  Jews  is  consistent  with  the 
whole  course  of  the  narrative  in  previous  chapters  of  the  Gospel. 

47.  gathered  .  .  a  council]  This  was  no  doubt  the  Sanhedrin,  and 
the  account  indicates  that  this  supreme  court  of  the  Jews,  at  least  informally, 
condemned  Jesus  in  advance  of  a  hearing.  They  discussed  his  teaching  and 
wonder-working,  evidently  in  an  adverse  spirit.  Indeed,  they  reproached 
themselves  for  inaction  in  so  important  and  ^rave  a  case.  Jesus  was  doing 
many  miracles  ;  they  admit  the  testimony  of  the  Jews  who  reported  the  rais- 
ing of  Lazarus,  and  regard  the  fact  of  his  doing  "  many  signs  "  as  beyond 
dispute.  Kor  should  it  be  overlooked  that  Pharisees  and  Sadducees  nowjoin 
in  measures  to  arrest  Jesus.  The  Jews  who  re[)orted  the  raising  of  Lazarus 
were  evidently  of  the  Pharisaic  party,  but  the  Sanhedrin  was  led  by  the  Sad- 
ducaean  party,  for  Caiaphas,  a  Sadducee,  was  high  priest  and  therefore  pre- 
siding officer  of  the  council. 

48.  the  Romans  will  come]  Their  first  fear  was  that  all,  that  is,  all 
the  Jewish  people  would  believe  on  Jesus.  Their  next  fear  was  one  appar- 
ently grounded  upon  the  first.  As  a  consequence  of  the  nation  believing  on 
Jesus,  the  Romans  would  come,  and  remove  the  present  Jewish  rulers,  reduce 
the  people  to  a  condition  of  vassalage,  or  worse  still  perhaps,  make  them 
slaves.  At  least,  their  religious  and  civil  institutions  would  be  destroyed. 
This  doleful  picture  of  the  result  of  the  acceptance  of  the  teachings  of  Jesus, 
they  drew  for  themselves.  The  nation  rejected  Jesus,  under  the  strong  and 
wily  leadership  of  these  same  rulers,  and  within  forty  years  the  very  calamity 
they  feared  would  follow,  if  the  nation  became  disciples  of  Jesus,  actually 
befell  it,  though  the  rulers  crucified  him.  Some  suppose  the  rulers  meant 
that  the  nation  would  be  annihilated  (Tholuck),  others,  that  "place"  referred 
to  the  temple  (Origen,  Hengstenberg),  or  the  holy  city  (Chrysostom,  Meyer). 


Common  Version. 

47  If  Then  gathered  the  chief  priests  aud  the 
Pharisees  a  council,  and  said,  W)iat  do  we  ? 
for  this  man  doeth  many  miracles. 

48  If  we  let  him  thus  alone,  all  men  will  be- 
lieve on  him ;  and  the  Romans  shall  come  and 
take  away  both  our  place  and  nation. 


Revised  Version. 

47  The  chief  priests  therefore  and  the  Phar- 
isees gathered  a  council,  and  said,  What  do 

48  we  ?  for  this  man  doetla  many  signs.  If 
we  let  him  thus  alone,  all  men  will  believe 
on  him:  and  the  Romans  will  come  and 
take  away  both  our  place  and  our  natiou. 


John  11:49-53.] 


JESUS  AND   THE   RULERS. 


201 


49.  Caiaphas  .  .  Sairt]  John  explains  to  his  readers  in  Asia  Minor 
who  the  high  priest  was  at  that  time,  and  what  he  said.  Written  some  years 
after  the  event,  this  fact  might  not  be  known  to  ihein,  since  many  changes 
had  tai^en  phice  in  tiie  Jewish  stale.  It  is  not  meant  by  "  higli  priest  tliat 
year  "  tiiat  Ulie  office  was  an  annual  one,  but  as  there  were  frequent  changes 
at,  this  period,  he  designated  who  was  in  the  office  in  that  eventful  year. 
Caiaphas  held  the  office  about  18  years,  but  was  displaced  a.  d.  3G,  about  5  or 
6  years  after  the  crucifixion  of  Jesus. 

50.  it  is  expedient  for  you  tliat  one  man  sliould  die]    His  address 

shows  pride,  if  not  a  passionate  feeling  of  prejudice.  In  a  lofty,  reproachful 
tone,  he  exclaims:  '*  Ye  know  nothing  at  all,  nor  do  ye  take  account  that  it 
is  expedient  for  you  that  one  man  should  die  for  the  people,  and  that  the 
whole  nation  perish  not,"  Revised  Version.  His  simple  principle  wa.«?,  sacri- 
fice one  for  the  'good  of  the  many.  It  was  of  little  moment  to  him  whether 
the  one  was  wrong  and  the  nation  right,  or  the  reverse.  Tlie  nation  right  or 
wrong  must  be  protected.  Thus  this  demagogue  priest  reasoned  in  fact, 
though  not  in  form.  The  most  remarkable  thing  is  that  he  uttered  an 
iincoiiscious  })rophecy. 

51.  lie  propliesied  tliat  Jesus  sliould  die]    He  spoke  this  prophecy 

not  of  liimself.  He  was  head  of  the  nation,  and  as  its  high  priest  uttered  a 
prophecy,  a  true  one,  though  to  be  true  it  must  be  interpreted  in  exactly  the 
opposite  sense  from  that  he  ironically  put  into  his  speech.  The  prophecy 
was  surely  an  unconscious  one.  It  was  not  uttered  by  Caiaphas  as  a  true 
prophet,  for  he  had  no  thought  of  attaching  any  such  application  to  it  as 
that  Jesus  should  die  as  the  Messiah  or  real  Saviour  of  the  nation.  Never- 
theless, his  words  were  a  prophecy  of  that  fact.  A  very  bad  and  wicked  man 
may  declare  things  which  will  come  true.  So  Caiaphas  the  high  priest  de- 
clared that  Jesus  should  die.  The  addenda  in  v.  52  reads  more  like  an  added 
explanation  of  the  writer  than  a  part  of  the  declaration  of  Caiaphas. 

52.  gather  . .  into  one  the  children  of  God]  This  event  which  Caiaphas 

foretold,  would  lead  to  the  results  here  stated.  The  "children  of  God  .  .  scat- 
tered abroad  "  might  mean  the  dispersed  Jews,  those  scattered  in  all  parts  of 
the  Homan  Empire.  But  all  Jews  appear  to  be  included  under  the  term 
"nation,"  and  "the  children  of  God,"  etc.,  seems  to  stand  in  contrast  with 
the  "  nation,''  the  Jews,  and  to  refer  to  all  those  who  would  believe  on  Jesus 
among  the  Gentiles.     They  should  all  be  gathered  into  one  flock.     Compare 


Common  Version. 

49  And  one  of  them,  named  Caiaphas,  being 
the  high  priest  that  same  year,  said  unto  them, 
Ye  know  nothing  at  all, 

50  NiT  consider  that  it  is  expedient  for  us, 
tliat  one  man  should  die  for  the  people,  and 
that  the  whole  nation  perish  not. 

51  And  this  spake  he  not  of  himself:  but 
being  higli  priest  that  year,  he  prophesied  that 
Jesiis  should  die  for  that  nation  ; 

52  And  not  for  that  nation  only,  but  that 
also  he  should  gather  together  in  one  the 
children  of  Gud  that  were  scattered  abroad. 

53  Then  from  that  day  forth  they  took 
counsel  together  for  to  put  liiui  to  death. 


Revised  Version. 

49  But  a  certain  one  of  them,  Caiaphas,  being 
high  priest  that  year,  said  unto  them,  Ye 

50  know  nothing  at  all,  nor  do  ye  take  ac- 
count that  it  is  expedient  for  you  that  one 
man  should  die  for  the  people,  and  that  the 

51  whole  nation  perish  not.  Now  this  he  saiil 
not  of  himself :  but  being  high  priest  that 
year,  he  prophesied  that  Jesus  should  die 

52  fr  the  nation;  and  not  fur  the  nation  only, 
but  that  he  might  also  gather  together  into 
one  the  children  of  God  that  are  scattered 

53  abroad.  So  from  that  day  forth  they  took 
counsel  that  they  might  put  him  to  death. 


202  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  11 :  54-57. 


similar  language  in  John  10  :  16.  The  result  of  this  violent  speech  of  Caiaphas 
was  that  the  council  decided  to  have  Jesus  put  to  death,  v.  53. 

54.  Jesus  .  .  departed  .  .  to  the  wilderness]    To  escape  their  fury, 

Jesus  again  left  the  region  of  Jerusalem  for  the  sparsely  inhabited  wilderness 
near  the  city  of  Ephraim,  now  called  et-Taiyibeh,  on  the  borders  of  the 
territory  of  Ephraim,  beyond  Bethel  and  towards  the  Jordan.  The  region 
was  one  familiar  to  Jesus,  as  near  the  scene  of  John's  late  ministry  and  some 
of  the  earlier  portion  of  his  own.  In  this  region  he  remained  in  seclusion 
with  his  band  of  apostles.  He  was  nigh  to  the  great  routes  of  the  pilgrims 
from  Galilee  to  Jerusalem  at  passover  time. 

55.  many  went  .  .  before  the  passover]  The  time  of  the  year,  near 
the  passover  (March-April),  is  distinctly  marked.  From  the  country  districts 
where  Jesus  remained,  many  went  up  to  Jerusalem  to  purify  themselves.  On 
the  approach  of  any  important  or  solemn  religious  assemblage,  the  law  ap- 
pointed forms  of  purification,  Ex.  19  :  10,  11,  though  no  special  form  had 
been  appointed  in  advance  for  the  passover. 

56.  he  will  not  come  to  the  feast  ?]  As  the  passover  time  drew  near, 
the  rulers  in  the  temple,  and  the  worshippers  gathered  there,  and  began  to 
discuss  whether  Jesus  would  come  to  the  feast  or  not.  Some  appear  to  have 
held  one  view,  and  some  another.  This  uncertainty  respecting  his  movements 
gave  rise  to  speculation  and  to  some  heated  discussions,  no  doubt.  Would 
he  risk  himself  there,  when  the  council  had  given  orders  for  everybody  to  be 
on  the  watch,  and  to  inform  the  authorities  as  soon  as  it  was  definitely  known 
where  he  was,  that  they  might  arrest  him  ? 

51,  that  they  might  take  him]  The  order  was  an  official  and  public 
one.  The  chief  priests  and  Pharisees  designate  here  the  ruling  authorities 
among  the  Jews,  and  the  order  was  the  result  of  the  deliberations  described 
in  vs.  47-53.  Godet  suggests  that  the  order  was  intended  to  intimidate  his 
followers,  and  to  lead  the  people  to  regard  Jesus  as  a  dangerous  man.  It  is 
quite  possible  that  this  also  entered  into  their  plan,  while  it  is  clear  that  they 
intended  to  use  energetic  measures  to  secure  hLs  arrest.  They  were  only 
hesitating  how  to  do  it  so  as  to  avoid  a  tumult  and  popular  uprising  of  the 
people  in  his  favor.  Are  private  citizens  morally  obliged  to  obey  an  order  to 
inform  the  government  in  every  case?     Musculus  answers:  "  Decidedly  not, 


Common  Version. 

54  Jesus  therefore  walked  no  more  openly 
among  the  Jews  ;  but  went  thence  unto  a 
country  near  to  the  wilderness,  into  a  city 
called  Ephraim,  and  there  continued  with  his 
disciples. 

55  ^  And  the  Jews'  passover  was  nigh  at 
hand:  and  many  went  out  of  the  country  up 
to  Jerusalem  before  the  passover,  to  purify 
themselves. 

56  Then  sought  they  for  Jesus,  and  spake 
among  themselves,  as  they  stood  in  the  tem- 
ple, What  think  ye,  that  he  will  not  come  to 
the  feast  ? 

57  Now  both  the  chief  priests  and  the  Phar- 
isees had  given  a  commandment,  that,  if  any 
man  knew  where  he  were,  he  should  shew  it, 
that  they  might  take  him. 


Revised  Version. 

54  Jesus  therefore  walked  no  more  openly 
among  the  Jews,  but  departed  thence  into 
the  country  near  to  the  wilderness,  into  a 
city  called  Ephraim  ;  and  there  he  tarried 

55  with  the  disciples.  Now  the  passover  of 
the  Jews  was  at  hand  :  and  many  went  up 
to  Jerusalem  out  of  the  country  before  the 

56  passover,  to  purify  themselves.  They  sought 
therefore  for  Jesns,  and  spake  one  with 
another,  as  they  stood  in  the  temple,  What 
think  ye?     That  he  will  not  come  to  the 

57  feast?  Now  the  chief  priests  and  the 
Pharisees  had  given  commandment,  that, 
if  any  man  knew  where  he  was,  he  should 
shew  it,  that  they  might  take  him. 


John  12.]  THE  ANOINTING   AT  BETHANY.  203 

if  we  believe  the  man  to  be  innocent."     But  if  we  refuse,  we  are  subject  to 
any  penalty  the  government  may  impose  for  disobedience. 

Suggestive  Applications. — 1.  Tlie  greatest  miracle  may  fail  to  convince 
the  unbeliever  of  the  truth  of  Christianity.  2.  When  tlie  rulers  are  leaders 
in  unbelief  and  violence,  what  can  the  people  do?  3.  Miracles  alone  have 
no  jiower  to  convert  the  soul.  4.  The  greatest  religionists  sometimes  act  in 
strange  ignorance  of  and  opposition  to  God's  teachings.  5.  Sects  bitterly  op- 
posed to  each  other,  sometimes  unite  to  break  down  or  oppose  Christ-like 
work.  G.  Weak  men  in  power  are  ever  fearful  of  even  honorable  rivals. 
7.  The  unrighteous  sacrifice  of  one  may  destroy,  rather  than  save  a  nation. 


The  Anointing  at  Bethany.    12:1-11. 

Bethany.     April  1,  a.d.  30. 

From  narrating  the  decision  of  the  Jewish  council  to  arrest  Jesus,  the 
evangelist  passes  directly  to  an  account  of  events  which  opened  the  way  to 
the  arrest.  He  passes  over  the  intervening  events,  including  most,  if  not  all 
of  the  Peraean  ministry  related  in  Luke  13 :  10  to  19  :  28,  and  in  Matt.  19  :  3 
to  20  :  34,  though  harmonists  are  not  fully  agreed  in  regard  to  some  of  the 
events  between  the  retirement  to  the  region  of  Ephraim  and  the  anointing  at 
Bethany.  The  day  of  the  week  upon  which  Jesus  arrived  at  Bethany,  has 
given  rise  to  extended  discussion.  The  decision  depends  upon  the  answer 
given  to  other  questions:  1.  Are  the  day  of  arrival,  and  the  first  day  of  the 
pa.ssover  included  in  the  **  six  days  ? "  2.  Was  this  pa.ssover  on  the  13th, 
14lii  or  loth  of  Nisan  ?  3.  Did  Jesus  anticipate  the  usual  time  of  the  pass- 
over  in  his  celebration,  or  did  the  rulers  of  necessity  postpone  their  celebra- 
tion of  it?  These  questions  will  be  briefly  treated  under  Chap.  13  :  18-28 
and  at  the  end  of  Chap.  18.  It  is  sufficient  here  to  notice  that  neitiier  of  the 
synoptics  definitely  fix  the  day  of  the  week  on  which  the  anointing  took 
l)lace.  The  note  of  time  in  Mark  14: 1  and  Luke  22: 1,  refers  more  strictly 
to  the  counsel  of  the  rulers  and  their  acts,  while  the  supper  comes  in  paren- 
thetically and  not  necessarily  as  occurring  on  the  day  noted  as  marked  by 
the  act  of  the  rulers.  For  observe  that  in  both  their  accounts,  the  narrative 
of  the  Bethany  feast  begins  by  an  indefinite  plirase  as  to  time ;  "  Now  when," 
etc..  Matt.  26  :  6,  "And  being  in,"  etc.,  Mark  14:3.  Some  have  placed  the 
anointing  on  the  fourth  day  of  the  week,  Wednesday,  laying  stress  upon 
"after  two  days  .  .  the  passover,"  given  in  Matt.  26:2,  and  Mark  14  :  1  ; 
but  this  refers  to  the  meeting  of  the  rulers.  Others  fix  it  upon  the  fifth  <lay 
of  the  week  by  counting  backward  "six  days"  from  the  passover  and  not  in- 
cluding the  first  day  of  the  feast,  or  day  of  arrival.  Yet  others  suggest  the 
sixth  or  seventh  day  of  the  week.  The  objection  to  the  fifth  is  that  it  is  not 
according  to  Oriental  usage  to  note  time  by  excluding  both  the  day  from  and 
to  which  they  reckon.  The  objection  to  the  seventh  is  that  Jesus  would  not 
be  likely  to  travel  from  Jericho  to  Bethany  on  the  Jewish  Sabbath.  It  is 
more  likely  that  Jesus  reached  Bethany  on  Friday  before  sunset,  that  is,  just 
before  the  Sabbatii  began,  and  that  he  rested  there  on  the  Sabbath,  and  that 
the  sujiper  and  anointing  took  place  after  sunset  on  the  seventh  day,  the  Sab- 
14 


204  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  12 : 1-3. 


bath  then  being  ended.  The  preparations  could  well  have  been  made  on  the 
preceding  day,  since  his  coming  would  be  known  to  the  Bethany  friends. 

1.  six  days  before  the  passOVer]  The  evangelist  reckons  from  the 
14th  of  Nisan,  Lev.  23 :  5  ;  Ex,  12 :  6.  The  sixth  day  before  would  be  the 
8th  of  Nisan,  or  probably  March  31st,  a.d.  30.  It  is  not  said  that  the  supper 
was  made  on  the  very  day  of  his  arrival,  though  the  impression  given  is  that 
it  took  place  in  close  connection  with  it.  If  he  arrived  on  Friday  before  sun- 
set, the  supper  may  have  been  given  on  Saturday  (the  Jewish  Sabbath)  after 
sunset.  See  above.  John  reminds  the  reader  that  it  was  the  same  Bethany 
where  Lazarus  was,  and  with  this  he  introduces  the  account  of  the  supper.  It 
was  given  as  a  grateful  recognition  of  the  wonderful  miracle. 

2.  Martha  served ;  but  Lazarus]     John  does  not  state  by  whom, 

where,  or  precisely  when  the  feast  was  given.  He  merely  connects  the  feast 
with  Martha,  and  Mary,  and  Lazarus.  For  a  note  on  the  two  anointings,  see 
Rice,  Commentary  on  Matthew,  pp.  261-263,  and  on  Luke,  p.  121.  There 
are  nine  Simons  named  in  Scripture:  1,  Simon  Peter  ;  2,  Simon  Zelotes  the 
Canaanite,  Matt.  10:4;  3,  Simon  the  brother  of  our  Lord.  Matt.  13:55; 
4,  Simon  the  leper,  Matt.  26  :  6  ;  5,  Simon  the  Cyrenian,  who  bore  the  cross, 
Matt.  27  :  32  ;  6,  Simon  the  Pharisee,  Luke  7  :  40 ;  7,  Simon  the  sorcerer  of 
Samaria,  Acts  8:9;  8,  Simon  the  tanner,  Acts  9 :  43  ;  9,  Simon  the  father  of 
Judas,  John  6:71.  Whether  all  of  these  were  difierent  persons,  or  some 
were  the  same  persons  having  different  titles  or  names,  is  uncertain.  In  the 
house  of  Simon  the  leper  the  supper  was  prepared,  Mark  14 :  3 ;  Martha  aided  in 
serving ;  her  brother  Lazarus  sat  with  the  guests  at  the  table,  and  Mary  anointed 
Jesus.  What  were  the  relations  of  Martha,  Mary  and  Lazarus  to  Simon  ? 
The  history  does  not  tell.     They  must  have  been  very  friendly,  if  not  of  kin. 

3.  Mary  .  .  anointed  the  feet]  Mary  took  a  pound  of  ointment  or 
liquid  perfume.  Mark  says  pure  nard.  The  word  is  in  Aristotle  TrecariKog 
"  pure  "  or  unadulterated,  so  some  render  it,  though  it  may  be  a  proper  name  of 
some  region.  This  costly  perfume  was  made  from  the  stem  of  a  plant  of  the 
valerian  family,  probably  Nardostachys  Jatamansi,  found  in  India.  John 
does  not  tell  of  the  alabaster  flask,  but  of  the  amoimt  or  weight,  "  a  pound" 
of  the  perfume,  which  was  *'  very  precious."  He  alone  tells  us  the  name  of 
the  woman.  With  this  costly  perfume  Mary  anointed  the  feet  of  Jesus,  and 
wiped  them  with  the  hair  of  her  head.  The  high  priest's  head  was  anointed, 
Lev.  21 :  10,     So  the  head  of  Jesus  was  anointed.  Matt.  26  :  7,  Mark  14  :  3, 


C 


Common  Version. 
■^HAP.  XII. — Then  Jesus   six  days   before 


Revised  Version. 

12      Jesus  therefore  six  days  before  the  pass- 
tlie  passover  came  to  Bethany,    where  over  came  to  Bethany,  wliere  Lazarus  was, 

Lazarus  was  which  had  been  dead,  whom   he      2  whom  Jesus  raised  from  the  dead.     So  they 
raised  from  the  dead.  |        made    him  a   supper    there:    and    Martha 

2  There  they  made  him  a  supper  ;  and  IMar-  served  ;  but  Lazarus  was  one  of  them  that 
tha  served:  but  Lazarus  was  one  of  them  that  3  sat  at  meat  with  liim.  Mary  therefore 
sat  at  the  table  with  him, 

3  Then  took  Mary  a  pound  of  ointment  of 
spikenard,  very  costly,  and  anointed  the  feet 
of  Jesus,  and  wiped  his  feet  with  her  hair  : 
and  the  house  was  filled  with  the  odour  of  the 
ointment. 


took  a  pound  of  ointment  of  i  pure  nard, 
very  precious,  and  anointed  the  feet  of 
Jesus,  and  wiped  his  feet  with  her  hair: 
and  the  house  was  filled  with  the  odour  of 


Or,  lii^uid  nard 


John  12: 4-7.]  THE  ANOINTING  AT  BETHANY.  205 


and  also  his  feet  as  John  atkls.  The  strength  and  ricliness  of  the  perfume  are 
indicated  by  tlie  odor  filling  the  house  with  fragrance,  a  fact  which  John 
alone  notes.  Observe,  that  he  records  the  name  of  the  woman  who  anointed 
Jesus,  notes  tlie  service  of  Martha,  the  presence  of  Lazarus,  the  weigiit  of  the 
perfume,  the  richness  of  the  odor  filling  the  house,  and  that  Judas  was  the 
disciple  who  made  objection  to  the  act  as  a  waste,  with  the  motive  that 
prompted  his  making  the  objection,  each  of  whicii  particulars  are  given  by 
John  alone,  and  indicate  that  this  account  was  by  an  eye-witness  of  the  event, 
and  by  one  who  was  a  careful  observer. 

4,  Judas  .  .  betray  him]  Notice  that  John  speaks  of  Judas  as  the 
"son  of  Simon  Iscariot,"  see  John  6  :  71,  Revised  Version,  although  liere  he 
is  called  "Judas  Iscariot."  He  was  treasurer  of  the  band,  and  his  duties 
should  have  developed  a  benevolent  spirit ;  but  his  avarice  seems  to  have 
increased,  and  proved  his  ruin. 

6.  UOt  that  he  cared  for  the  poor]  In  common  with  the  other  evan- 
gelists, John  reports  the  querulous  question:  "  Why  was  not  this  ointment 
sold  for  three  hundred  pence  [denarii]  and  given  to  the  poor  ?  "  v.  5.  The  cost- 
liness of  the  perfume  is  seen  when  we  remember  that  "300  pence"  would  be 
nearly  equal  to  a  year's  wages  of  a  day-laborer  in  those  times.  Then  John  adds 
why  Judas  said  it,  "  not  because  he  cared  for  the  poor ;  but  because  he  was  a 
thief"  at  heart  and  in  reality,  "  and  having  the  bag  took  away  wlijt  was  put 
therein."  So  the  text  of  the  Revised  Version  reads.  But  this  meaning  is 
disputed,  and  the  rendering  in  the  margin  "  having  the  bag  carried  what  was 
put  therein  "  is  to  be  preferred.  The  only  instance  in  the  New  Testament 
which  is  supposed  to  justify  this  sense  "  took  away,"  that  is,  "  stole,"  is  John 
20 ;  15.  The  gardener,  however,  was  not  accused  of  "  stealing  "  the  body,  but 
Mary  evidently  conjectured  that  he  might  have  borne  it  elsewhere  so  that  it 
would  not  be  stolen  by  the  rulers.  There  is  no  tautology  here.  The  "  having  " 
designates  his  ofBce  as  treasurer  of  the  band,  while  the  qualifying  clause  added, 
describes  his  duties  as  treasurer.  That  he  stole  everything  put  into  the  bag 
is  to  suppose  that  the  whole  band  of  disciples,  including  Jesus,  were  both 
careless  and  stupid  :  hence  to  suppose  that  he  did  this  regularly  or  as  a  gen- 
eral thing  is  absurd.  John  expresses  not  so  much  his  previously  established 
outward  conduct  as  liis  inward  character  which  afterward  came  out  in  the 
betrayal.  In  this  sense  fSaard^cj  is  generally  used  in  the  New  Testament. 
See  Matt.  3:11;  Mark  14  :  13  ;  Luke  22  :  10  ;  Rom.  11 :  18. 

7.  against  the  day  of  my  burying]    The  chief  difficulty  in  this  verse 


Common  Version. 

4  Then  saith  one  of  his  disciples,  .Jtidas  Is- 
cariot. Simon's  son,  whicli  sliculd  betray  him, 


Revised  Version. 

the  ointment.     Bnt  Jndas  Iscariot,  one  of 
liiH  disciples,  who  should  betray  him,  saith, 


5  Why  was  not  this  ointment  sold  for  three  5  Why  was  not  this  ointment  sold  for  three 
hundred  pence,  and  given  to  the  poor?  hundred  '  shillings,  and  given  to  the  poor? 

6  This  he  said,  not  that  he  cared  for  the  ,  6  Now  this  he  said,  not  because  he  cared  for 
poor  ;  but  because  he  was  a  tiiief,  and  had  the  I  the  poor  ;  but  because  he  was  a  thief,  and 
bag,  and  bare  what  was  put  therein.                     |  having  the  2  bag  3  took  away  what  was  put 

7  Then  said  Jesus,  Let  her  alone:  against  7  therein.  Jesus  therefore  said,  *  Suffer  lier 
the  day  of  my  burying  hath  she  kept  this.  to  keep  it  against  the  day  of  my  burying. 

'See  marginal  note  on  Matt,  xviii.  28.  '•'Or,  hux  3  Or,  curried  what  was  put  therein  *0r, 
Let  litr  uloitt :  it  was  that  aht  might  keep  it 


206 


COMMENTARY  ON  THE  GOSPEL  OF  JOHN. 


[John  12:8-11, 


comes  from  the  difference  in  the  textual  reading.  Compare  the  Common  and 
Revised  Versions  in  v.  7.  In  the  Common  Version  the  meaning  is  obvious : 
she  hath  kept  this  perfume  to  prepare  me  for  my  burial,  speaking  as  if  his 
death  were  ah-eady  accomplished.  In  the  Revised  text  the  meaning  is 
enigmatical  and  more  obscure.  Does  it  mean  that  she  should  keep  this  per- 
fume or  part  of  it  to  the  day  of  his  burial  ?  So  Meyer  and  Westcott  suggest. 
But  she  had  already  broken  the  flask  and  poured  it  over  him  as  tiie  other 
evangelists  tell  us.  Some  suggest  that  the  Revised  text  means :  "  Permit  her 
to  have  kept  it  for  my  burial."  They  suggest  that  the  perfume  may  have 
been  previously  bought  for  use  at  the  burial  of  her  brother.  Godet  objects  to 
rendering  it  as  a  perfect  tense,  but  as  Reynolds  observes  it  certainly  brings  the 
clause  into  harmony  with  the  synoptics.  Others  suggest  that  Mary  may  have 
kept  this  from  the  days  before  she  knew  Jesus,  and  now  devoted  it  to  her  Master, 
and  that  he  thus  approves  of  her  act  of  sacrifice.  The  best  rendering  on  the 
whole,  is  the  margin  of  the  Revised  Version.  Whatever  may  be  the  sense  of 
this  elliptical  phrase,  Mary  intended  her  act  as  an  expression  of  her  gratitude 
to  Jesus  for  raising  her  brother,  and  of  her  love  to  Jesus  as  her  Saviour.  But 
he  accepted  it  as  also  a  prophetic  act,  preparing  him  for  his  impending  cruci- 
fixion, and  speaks  of  it  as  at  hand.  He  justifies  her  in  this  light,  and  adds 
as  a  rebuke  to  the  censorious  spirit  of  Judas,  "  the  poor  ye  have  always  with 
you  ;  but  me  ye  have  not  always."  The  complaint  of  Judas  about  the  waste 
seems  inconsistent  with  the  view,  tliat  only  a  little  had  been  used. 

9.  that  they  might  see  Lazarus]  This  implies  that  Lazarus  like 
Jesus  had  secluded  himself,  and  not  been  among  the  people  freely  since  he 
was  raised  from  the  dead.  The  common  people  rushed  to  the  house  on  such 
an  occasion,  knowing  that  with  the  ease  of  access  allowed  by  Oriental  custom 
at  such  feasts,  they  could  gratify  their  curiosity  to  see  both  Jesus  and 
Lazarus. 

10.  might  put  Lazarus  also  to  death]  The  furiously  wicked  malice  of 
tlie  rulers  is  briefly  shown  in  verses  10  and  11.  They  would  destroy  the 
powerful  eflect  of  the  miracle  by  murdering  the  doer  and  the  subject  of  it  to- 
gether. A  great  defection  from  the  Jewish  sects  to  follow  Jesus  had  enraged 
the  leaders  of  those  sects,  and  led  them  to  plot  a  double  murder  to  prevent 
further  falling  away  from  their  sect.  Notice  that  these  were  the  regular 
Jewish  Church  leaders,  those  who  should  have  been  examples  of  godliness 
before  the  people.  They  were,  however,  carried  away  by  sectarian  zeal  into 
this  terrible  extreme  of  malice  and  murder.    How  dangerous  is  it  to  indulge 


Common  Version. 

8  For  the  poor  always  ye  have  with  you ; 
but  nie  ye  have  not  always. 

9  Much  people  of  the  Jews  therefore  knew 
that  he  was  there :  and  they  came  not  fur 
Jesus'  sake  only,  but  that  they  might  see 
Lazarus  also,  whom  he  had  raised  from  tlie 
dead. 

10  ^  But  the  chief  priests  consulted  that 
they  might  put  Lazarus  also  to  death  ; 

n  Because  that  by  reason  of  hiiu  many  of 
the  Jews  went  away,  and  believed  on  Jesus. 


Revised  Version. 

8  For  the  poor  ye  have  always  with  you  ;  but 
me  ye  have  not  always. 

9  The  common  people  therefore  of  the  Jews 
learned  that  he  was  there  :  and  they  came, 
not  for  Jesus'  sake  only,  but  that  they 
might  see  Lazarus  also,  whom  he  had  raised 

10  from  the  dead.  But  the  chief  priests  took 
counsel  that  they  might  put  Lazarus  also  to 

11  ileath  ;  because  that  by  reason  of  him  many 
of  the  Jews  went  away,  and  believed  ou 
Jesuu. 


JOBN  12  :  12-15.]  THE   KINGLY   ENTRY   INTO  JKIU'SALKM.  207 

in  a  religions  party  spirit,  in  a  zeal  for  sect,  or  for  the  church,  or  our  denomina- 
tion rather  than  lor  Christ ! 

Suggestive  Applications. — 1.  Christ  under  death  sentence  by  the  rulers 
is  honored  by  the  peoi)le.  2.  Love  and  gratitude  shine  forth  in  the  Christian. 
3.  Jesus  accepts  sacritices  and  costly  offerings  made  for  his  sake.  4.  The  poor 
are  not  to  be  cared  for  before  Christ,  nor  yet  would  Christ  have  them 
neglected.  5.  Those  who  sacrifice  most  for  the  church  will  do  most  in  pro- 
portion to  their  ability  for  the  poor.  6.  To  place '' our  church  "  before  our 
Saviour,  is  to  serve  the  former  by  denying  the  latter.  7.  An  avaricious  spirit 
leads  to  theft  and  denial  of  Christ.  8.  Men  cannot  dis])rove  a  miracle  by  ex- 
punging it  from  their  history.  9.  To  murder  Lazarus  and  Jesus  would  not 
undo  the  wonderful  miracle  of  raising  Lazarus  from  the  dead. 

The  Kingly  Entry  into  Jerusalem.    12:12-19. 

Near  Bethany,  Mount  of  Omvks,  Jkrvsalem.     April  2,  a.  i>.  30. 

John  definitely  fixes  the  kingly  entry  upon  the  next  day  after  the  counsel 
of  the  chief  priests,  and  after  the  anointing  at  Bethany.  This  would  be  the 
day  after  the  Jewish  Sabbath,  and  therefore  what  is  now  our  Sunday.  Tiiis 
is  one  of  the  incidents  in  the  life  of  our  Lord  that  is  recorded  by  all  the 
four  evangelists.  The  account  by  John  is  brief,  much  shorter  than  that  of 
either  of  the  others,  but  lie  adds  what  is  not  said  by  them,  that  while  the 
disciples  did  not  at  the  time  understand  the  meaning  of  his  kingly  entry, 
they  afterward  saw  how  these  things  fulfilled  prophecies  concerning  the 
Messiah. 

12,  On  the  next  day]  Or,  "  the  morrow,"  after  the  anointing,  when 
the  crowd  of  pilgrims  had  arrived  at  Jerusalem  to  attend  the  passover.  This 
crowd,  most  of  them  probably  from  Galilee,  heard  that  Jesus  was  also  com- 
ing in  to  Jerusalem.  How  they  heard  it  we  are  not  told.  Possibly  it  was  in 
consequence  of  the  errand  of  the  two  disciples,  who  went  after  the  colt,  an  ac- 
count of  which  is  given  by  each  of  the  other  evangelists. 

13.  Took    [the]    branches  of  [the]    palm-trees]    The   word  for 

"  branches "  is  not  elsewhere  found  in  the  New  Testament.  It  refers  to  the 
tip  or  tops  of  the  trees  where  the  fruit  grows.  Some  see  in  these,  not  merely 
emblems  of  i)eace,  but  also  of  an  oflfering  of  fruit.  The  act  of  the  people, 
which  does  not  appear  to  have  been  concerted  but  spontaneous,  was  more 
likely  to  have  been  one  intended  to  honor  Jesus  as  a  great  leader,  and  to  wel- 


CoMMON  Version.  Revised  Version. 

12  f^  On  the  next  (lay  much  ponplc  tliiit  wero  12  On  the  morrow  •  a  great  multitude  that 
come  to  the  feast,  when  they  heaivl  that  Jesus  liad  come  to  the  feast,  when  they  heard  that 
was  cominji  to  Jerusnlem,  13  .Testis  was  coming  to  Jerusalem,  ttnik  the 

13  Took  bnmclies  of  palm  trees,  and  went  branches  of  the  palm  trees,  and  went  foith 
forth  to  meet  him,  and  cried,  III  sajina  :  Blessed  to  meet  him,  and  cried  out,  Ilosanna  : 
i"  tho  King  of  Israel  that  cometh  in  the  name  Blessed  is  he  that  coineth  in  the  name  of 
of  the  Lord.  14  the  Lord,  even  the  King  of  Israel.     And 

14  And  .Jesus,  when  he  had  found  a  young  Jesus,  having  found  a  young  ass,  sat  there- 
ass,  sat  thereon  ;  as  it  is  written,  15  on  ;  as  it  is  written,  Fear  not,  daughter  of 

15  Fear  not,  daughter  of  Sion  :  behold,  thy  '  Zion  :  behold,  thy  King  cometh,  sitting  oq 
King  cometh,  sitting  ou  an  ass's  colt.  I 

1  Some  ancient  authorities  read  (he  common  people. 


208 


COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  12 :  16-18. 


come  him  to  their  religious  capital,  as  their  greatest  living  Teacher.  This 
accords  with  Oriental  usage ;  similar  welcomes  there  being  not  uncommon  in 
our  day. 

Blessed  is  tlie  King  of  Israel]  Or,  "Hosanna:  Blessed  is  he  that 
cometh  in  the  name  of  the  Lord,  even  the  King  of  Israel,"  Revised  Version. 
The  other  evangelists  do  not  notice  that  the  people  called  him  "  the  King  of 
Israel."  This  fact  is  noticed  by  John  alone.  The  others  do  say,  however, 
that  they  called  him  "  Son  of  David "  and  "  King."  John  pointed  to 
prophecy  (cited  also  by  Matthew)  as  fulfilled.  To  ride  upon  the  colt 
of  an  ass  was  common  for  persons  of  note  at  an  early  day  in  the  history  of 
Israel.  Abraham,  Balaam,  Achsah,  Abigail,  and  the  rich  Shunammite  rode 
on  asses.  It  was  a  mark  of  honor  to  ride  on  white  asses  in  the  days  of  the 
Judges.  Judg.  5  :  10.  But  a  Roman  Emperor  or  great  military  officer  would 
have  chosen  the  horse,  or  a  chariot.  The  prophecy  of  this  event  is  in  Zech. 
9:9.  Zechariah  lived  about  500  years  before  the  event.  John  quoted  the 
substance  of  the  prophecy ;  a  free  citation  as  we  would  say.  Compare  also 
the  welcome  of  Simon  Maccabseus  to  Jerusalem  with  songs  and  branches  of 
palm-trees,  harps  and  cymbals  after  his  victory.     1  Mace.  13:  49-51. 

16.  when  Jesus  was  glorified]  This  crowd  and  the  disciples  were 
not  conscious  of  fulfilling  prophecy,  at  the  time  they  honored  Jesus  by 
spreading  palm  branches  before  him  and  shouted  Hosanna.  Their  act  at  the 
time  sprang  from  a  desire  to  welcome  and  honor  the  Master.  After  he  "was 
glorified,"  that  is,  after  his  resurrection  and  ascension  they  remembered  how 
they  had  done  all  these  things  to  him,  and  that  in  doing  so,  they  had  uncon- 
sciously fulfilled  prophecy. 

17.  The  multitude  .  .  bare  witness]  So  the  Revised  Version  reads, 
following  the  Greek  more  closely  than  the  Common  Version.  John  relates  the 
kingly  entry  as  properly  growing  out  of  or  following  the  miracle  of  the  raising 
of  Lazarus,  and  that  the  miracle  also  hastened  the  condemnation  of  Jesus  by 
the  Sanhedrin.  Tiie  entry  therefore  is  the  connecting  link  between  the  two, 
though  not,  strictly  as  cause  and  effect.  The  crowd  who  were  present  at  the 
raising  of  Lazarus  were  again  present  at  the  entry,  and  witnesses  of  both 
events.  This  verse  also  no  doubt  means  that  this  great  company  spread  their 
testimony  of  these  events  throughout  the  country  ;  that  is,  continued  to  "  bare 
witness"  for  Christ.  This  miracle,  as  John  further  explains,  led  the  crowd  to 
meet  and  attend  Jesus  during  his  kingly  entry.  They  had  heard  of  the 
"miracle,"  implying  that  many  of  the  larger  crowd  which  thronged  to  see 


Common  Version. 

16  These  things  understood  not  his  disciples 
at  the  first  :  but  when  Jesus  was  glorified, 
then  remembered  they  that  these  things  were 
written  of  bim,  and  that  they  had  done  these 
things  unto  him. 

17  The  people  therefore  that  was  with  him 
when  he  called  Lazarus  out  of  his  grave,  and 
raised  him  from  the  dead,  bare  record. 

18  For  this  cause  the  people  also  met  him, 
for  that  they  heard  that  he  had  done  this 
miracle. 


Revised  Version. 

16  an  ass's  colt.  These  things  understood  not 
his  disciples  at  the  first :  but  when  Jesus  was 
glorified,  then  remembered  they  that  these 
tilings  were  written  of  him,  and  that  they 

17  had  done  these  things  unto  him.  The  mul- 
titude therefore  that  was  with  him  when 
lie  called  Lazarus  out  of  the  tomb,  and 
raised  him   from    the  dead,   bare   witness. 

IS  For  this  cause  also  the  multitude  went  and 
met  him,  for  that  they  heard  that  he  had 


John  12: 19-21.]    THE   WISH   OF  THE  GREEKS.  AND  JESUS'    ANSWER.  209 

hi.  cntrv,  had  not  been  eye-witnessea  of  the  raising  of  Lazarus.  The  scene 
will  be  clearer,  if  the  reader  thinks  of  the  snialler  crowd  or  multitude  that 
attended  the  raising  of  Lazarus,  part  of  them  from  Galilee  aud  part  from 
Jerusalem  and  vicinitv,  and  then  of  the  greater  multitude,  the  immense 
throncr  of  pilgrims  coming  from  every  part  of  Palestine  at  the  passover,  that 
rushed  out  to  greet  this  remarkable  wonder-worker  and  caught  the  enthusiasm 
of  the  crowd  of  disciples  from  Galilee,  who  doubtless  led  in  the  public  dem- 

onstration  to  Jesus,  ,     .  ,    .i  •  e 

19  the  world  is  gone  after  llim]  In  sharp  contrast  with  this  wave  ot 
enthusiasm,  which  for  the  time  swept  the  great  mass  of  the  people  before  it 
John  places  the  envv  and  hate  of  the  Pharisees  who  with  the  rulers  had 
determined  to  destrov  Jesus.  They  reproach  one  another  by  pointing  in 
amazement  to  the  popular  enthusiasm  ;  their  action  had  been  too  weak,  and 
delaved  too  long,  and  "  lo,  the  world  is  gone  after  him."  More  vigorous  and 
deci;ive  measures  must  be  taken.  Perhaps  they  are  regretting  that  they  had 
not  followed  the  murderous  plan  suggested  by  Caiaphas,  John  11 :  49  oO. 
These  exaggerated  statements,  "  the  world  is  gone  after  him,  show  how 
great  was  their  alarm.  Jesus  is  victor ;  the  people  are  becoming  his  subjects. 
What  shall  Pharisee,  Sadducee  and  Satan  do? 

Suggestive  Applications.-1.  Jesus  is  our  King.  2.  His  humiliation  and 
sufferings  were  voluntary  acts,  for  our  sake.  3.  Overlooked  prophecies  were 
fulfilled  in  his  ministry.  4.  Jesus  submits  to  the  welcome,  that  his  true 
character  as  King  may  be  known.  5.  The  people  rejoice  ;  but  the  religious 
leaders  are  angry  and  seek  to  destroy  Jesus.  The  people  are  sometimes  more 
likely  to  be  right,  than  their  would-be  religious  leaders. 

The  Wish  of  the  Greeks,  and  Jesus'  Answer.    12  :  20-36. 

Jerusalem.    Passover  Week,  a.  d.  30. 

In  narrating  the  instances  of  honor  done  to  Jesus,  John  adds  to  the  anoint- 
ing and  the  hosannas  at  his  entry,  this  inquiry  of  the  Greeks.  They  were 
not  Orientals,  but  representatives  from  the  western  regions,  possibly  from 
Europe,  but  more  probably  from  some  part  of  Asia  Minor  or  ^orthern 
Africa  Thev  were  not  Grecian  Jews,  that  is,  native-born  Jews  speaking 
Greek' but  tnie  Greeks,  and  therefore  Gentiles  by  birth,  though  they  were 
likelv  proselytes  now  to  the  Jewish  faith,  and  had  come  to  worship  or  keep 
the  pas.sover.  See  v.  20.  They  were  impressed  by  this  popular  demonstra- 
tion, and  sought  to  .see  this  new  Teacher.  . 

21.     came  .  .  to  Philip]     They  sought  one  of  the  apostles,  not  promi- 


Common  Version. 


Revised  Vbbsioh. 


19  The  Pliaririces  therefore  said  among  them- 
selves, Perceive  j'e  liow  ye  prevail  nothing? 
behold,  the  world  is  gone  after  him. 

20  r  And  there  were  certain  <;'^r^ek8  among  u.».^  ^^ 

^"r^sti^r^^x;::;!;;??^K^.l^"hich  r'  th^i^i^n^ptowc^hipat  the*^: 


19  done  this  sign.  The  Phansees  therefore 
said  among  themselves,  »  Behold  how  ye 
prevail  nothing :  lo,  the  world  is  gone  after 
him. 


saying,  Sir,  we  would  see  Jesus.  !        nriuDoiua.  u»  , 


1  Or,  Ye  behold 


210 


COMMENTARY  ON  THE  GOSPEL  OF  JOHN. 


[John  12  :  22,  23. 


nent  in  history.  Why  Philip  was  asked  by  these  Greeks  is  not  stated.  It 
may  have  been  casual,  they  seeking  for  some  apostle  and  thus  met  Philip. 
But  the  narrative  seems  to  imply  a  deliberate  coming  to  Philip.     His  mind 

was  of  a  speculative 
turn,  and  his  name 
indicates  a  possible 
Greek  extraction, 
which  would  draw 
these  Greeks  to  him. 
They  wanted  to  "  see 
Jesus  "  in  the  sense  of 
learning  from  h  i  m 
about  his  religious 
views,  or  of  hearing 
wiiat  maxims  for  their 
conduct  and  life  he 
would  enjoin. 

22.  Philip  Com- 
eth and  telleth  An- 
drew; and  .  .  tell 

Jesus]  It  is  signifi- 
cant that  here,  as  in 
tlie  feeding  of  the 
5,000,  Philip  does  not 
go  to  the  Master  but 
to    Andrew,  and   thus 


-^?. 


-C    i      •-  _, 


d^ 


:V- 


V 


NOBTH   END   OF  THE   SEA   OF  GALILEE,   NEAR    SITE  OF   BETHSAIDA. 
{From  a  Photograph  by  Bell.) 


the  request  reaches  Jesus.  John  carefully  notes  that  Philip  is  of  Bethsaida 
of  Galilee,  the  city  from  which  Andrew  also  came.  Perhaps  it  seemed  to 
Philip  a  grave  matter,  since  aliens  were  forbidden  to  enter  the  temple  beyond 
the  outer  courts.  A  balustrade  was  put  up  and  an  inscription  in  Greek 
placed  there  forbidding  any  stranger  from  entering  upon  pain  of  death. 
An  inscription  of  this  character  has  been  found  by  Ganneau.  See  Memoirs 
Pal.  Fund,  Jerusalem,  p.  423.  Later  the  great  apostle  to  the  Gentiles 
said,  "  The  Greeks  seek  after  wisdom,"  1  Cor.  1  :  22.  They  were  on  their 
way  to  the  source  of  wisdom,  when  they  said,  "we  would  see  Jesus." 
They  had  the  husks  of  philosophy,  the  attractions  of  art,  the  tinkling  music 
of  rhetoric,  but  they  wanted  something  to  satisfy  the  soul.  Did  the  Greeks 
"  see  Jesus,"  that  is,  have  converse  with  him  as  their  request  implied  ?  The 
evangelist  does  not  tell  us.  It  is  a  just  inference,  however,  that  the  discourse 
which  the  request  called  forth  was  heard  by  the  Greeks. 

23.     Jesus  answered  them]     The  answer  was  addressed  directly  to  the 


Common  Version. 


and 


22  Philip  Cometh   and  telleth  Andrew 
again  Andrew  and  Philip  tell  .lesus. 

23  ^  And  Jesus  answered  them,  saying,  The 
hour  is  come,  that  the  Son  of  man  shall  be 
glorified. 


Revtsed  Version. 

22  ing,  Sir,  we  would  see  Jesus.  Philip  com- 
elh  and  telleth  Andrew  :  Andrew  cometh, 

23  and  Philip,  and  they  tell  Jesus.  And  Jesua 
auswereth  them,  saying.  The  hour  is  come, 
that  the  Son  of  man  should  be  glorified. 


John  12:  24-27.]    THE  WISH   OF  THE  GREEKS,  AND  JESUS'   ANSWER.  211 

two  disciples.  But  it  would  be  true  to  Oriental  life,  for  the  Greeks  to  follow 
the  two,  and  be  there  to  hear  the  answer.  The  request  of  the  Greeks  impresses 
afresli  upon  the  mind  of  Jesus  that  the  crisis  has  come ;  the  hour  when  the 
character  and  supreme  purpose  of  his  mission  to  eartii  must  be  manifested. 
He  must  be  glorilied  tiirough  suffering.  Tlie  period  of  tiiis  glorification  is 
now  to  begin  by  iiis  crucitixion  and  resurrection  and  to  be  completed  by  his 
ascension  to  the  riglit  hand  of  the  Fatlier. 

24.  Except  a  com  of  wheat  fall]  This  glorification  is  to  come  by  a 
principle  analogous  to  the  increase  of  grain  in  the  natural  world.  The  double 
"  verily  "  here  as  elsewhere  in  this  Gos})el  calls  attention  to  the  importance 
and  solemnity  of  the  truth  about  to  be  spoken.  If  the  kernel  of  wheat  is  kept 
dry  and  cool  in  the  granary,  it  will  remain  ordy  one  kernel  of  wheat  for  ages. 
To  increase,  it  must  be  sown  in  the  ground.  Then  the  outside  of  the  kernel 
grows  soft,  the  germ  of  the  grain,  the  real  life  in  it,  springs  forth,  while  the 
outer  form  dies:  but  the  germ  develops  the  fruit.  Many,  sometimes  an  hun- 
dred new  kernels  of  wiieat  till  the  head  that  grows  from  this  single  germ. 
This  is  the  figure. 

25.  He  that  loveth  his  life  shall  lose  it]    Now  the  application  of 

the  truth  in  the  figure  comes  in  the  form  of  a  paradox.  He  that  loveth  his 
i'l'xr^v  "soul,"  his  real  life,  that  which  has  the  same  relation  to  man,  that  the 
germ  of  the  wheat  has  to  the  wheat,  he  shall  lose  it.  For  in  this  respect  he 
is  subject  to  a  law  similar  to  that  which  reigns  in  the  natural  world.  The 
wheat  that  would  save  itself  from  falling  into  the  ground,  after  a  time  would 
lose  its  life,  or  power  to  grow.  But  he  who  is  willing  to  sacrifice  his  life  in 
this  world,  will,  through  a  new  creation,  similar  to  the  growth  of  the  wheat 
£:erm,  come  into  "life  eternal." 

26.  If  any  man  serve  nie]  As  if  he  almost  said,  If  any,  even  you 
Greeks  desire  to  serve  me,  let  him  follow  me.  See  also  Gal.  3  :  28  ;  1  Thess. 
4  :  17.  A  servant  attends  liis  master  :  so  Christ  will  have  his  disciples  where 
he  is,  and  they  shall  have  honor  of  the  Father.  Observe  that  even  in  the 
future  honor  of  disciples,  Christ  still  is  Master  and  they  are  servants. 

21.  my  soul  troubled]  The  same  word  occurs  in  Chap.  11  :  33  in  the 
reflexive  sense,  "  He  troubled  himself."  It  gives  us  a  glimpse  of  the  terrible 
agony  of  soul  which  Jesus  experienced  in  view  of  his  approaching  sacrifice; 
"  what  shall  I  say  ?  "    Not  what  feelings  shall  I  cherish,  but  shall  I  say  what 


Common  Version. 


24  Verily,  verily,  I  say  unto  yon,  Except  a 
c<.>m  of  wheat  fall  into  the  ground  and  die,  it 
abidoth  alone  :  but  if  it  die,  it  bringeth  forth 
much  fruit. 

L'o  He  that  loveth  his  life  shall  lose  it;  and 
he  that  hat<th  liis  life  in  this  world  shall  keep 
it  unto  life  eternal. 

'26  If  any  man  serve  me,  let  him  follow  me  ; 
and  where  1  am,  there  shall  also  uiy  servant 
be :  if  any  man  serve  me,  him  will  mi/  Father 
honour. 

27  Now  is  my  soul  troubled  ;  and  what  shall 
I  say  ?  Father,  save  me  from  this  hour:  but 
for  thifl  cause  came  I  unto  this  hour. 

1  Or,  hour  f 


Revised  Version. 

24  Verily,  verily,  I  say  unto  you.  Except  a 
grain  of  wheat  fall  into  the  earth  and  die, 
it  abideth  by  itself  alone  ;  but  if  it  die,  it 

25  beareth  much  fruit.  He  that  loveth  liis 
life  loseth  it;  an<l  he  that  hatcth  his  life  in 
this  world  shall  keep  it   unto  life  eternal. 

26  If  any  man  serve  me,  let  him  follow  me  ; 
and  where  I  am,  there  shall  also  my  servant 
be  :  if  any  man  serve  me,  liim  will  the  Fa- 

27  tlier  honour.  Now  is  my  soul  troubled; 
and  what  shall  I  say?  Father,  save  me 
from  this  i  hour.     But  for  this  cause  came 


212  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.         [John  12 :  28-31, 

human  wisdom  and  weakness  might  say  ?  "  Father,  save  me  from  [or,  "  out 
of"]  this  hour."  The  whole  sentence  is  not  to  be  read  interrogatively, 
"  Shall  I  say,  Father,  save  me  from  this  hour  ?  "  as  some  interpret  it.  For 
this  makes  Jesus  question  whether  he  should  accomplish  his  true  mission, 
and  is  at  variance  with  the  construction  of  the  Greek.  On  the  contrary,  he 
has  no  thought  of  making  such  a  request,  since  to  endure  the  suffering,  he 
came  "  unto  this  hour."  Then  follows  a  consciousness  and  voice  of  triumph. 
28.  Father,  glorify  thy  name]  This  petition  breathes  the  spirit  of 
loving  and  joyous  submission  to  the  will  of  the  Father,  and  to  the  coming 
sorrow,  and  is  filled  with  victory,  trust,  and  glory  for  the  name  of  the  Father. 
Jesus  shows  the  martyr  spirit ;  he  leads  the  way  through  suffering  to  eternal 
life  that  his  saints  may  never  fear  to  follow.  There  is  an  instant,  and  audible 
answer.  Some  did  not  understand  the  words  spoken,  but  heard  a  loud  and 
terrifying  sound  as  of  thunder,  which  in  olden  times  was  counted  the  voice 
of  Jehovah,  1  Sam.  12  :  18  ;  Ps.  29  :  3-9  ;  Job  37  :  4.  Others  came  nearer  to 
the  true  cause,  in  saying,  "An  angel  hath  spoken  to  him."  But  Jesus,  and 
no  doubt  others,  his  disciples  understood  the  words.  The  evangelist  repeats 
the  heavenly  response :  "  I  have  both  glorified  it,  and  will  glorify  it  again  ; " 
glorified  it  in  the  marvellous  works  of  creation  and  providence,  and  it  is  to 
be  glorified  in  the  more  wonderful  work  of  redemption  through  rejection  and 
crucifixion  by  his  own  people,  and  then  by  resurrection  and  exaltation  to 
glory  as  the  King  of  heaven. 

30.  for  your  sakes]  Observe,  that  Jesus  in  explaining  the  sound  does 
not  call  it  thunder,  nor  an  angel,  but  "This  voice."  That  implies  audible, 
intelligent  speech.  Not  for  his  sake,  that  is,  not  because  he  needed  such  an 
answer  to  his  petition,  or  such  a  confirmation  of  his  mission,  but  because  the 
people  including  his  disciples  needed  it,  were  the  heavenly  words  spoken. 
Compare  also  what  Jesus  said  of  his  prayer  at  the  tomb  of  Lazarus,  John 
11 :  42.  His  remark  was  fitting  for  the  several  classes  among  the  multitude  : 
for  those  who  said  it  thundered,  and  those  who  said  an  angel  had  spoken  to 
him,  as  well  as  for  those  who  clearly  understood  the  words. 

31.  XOW  is  the  Judgment  of  this  world]  In  setting  up  the  Messianic 
Kingdom  in  this  world,  two  things  would  be  involved  :  1,  the  condemnation 
of  the  world  for  its  sin,  and  2,  dethroning  the  prince  of  the  world,  for  he  is  a 
usurper.  The  Jews  would  rightly  understand  the  designation,  "  prince  of 
this  world,"  for  it  is  frequently  used  by  ancient  Jewish  writers  in  referring 
to  an  evil  angel,  the  devil.    See  Babylonian  Talmud  16  :  2.    The  world  was 


Common  Version. 

28  Father,  glorify  thy  name.  Then  came 
there  a  voice  from  heaven,  f>aying,  I  have  both 
glorified  it,  and  will  glorify  i7  again. 

29  The  people  therefore  that  stood  by,  and 
heard  it,  said  that  it  thundered  :  others  said. 
An  angel  spake  to  him. 

30  Jesus  answered  and  said,  Tliis  voice  came 
not  because  of  me,  but  for  your  sakes. 

31  Now  is  thejudgment  of  this  world  :  now 
shall  the  prince  of  this  world  be  cast  out. 


Revised  Version. 

28  I  unto  this  hour.  Father,  glorify  thy  name. 
There  came  therefore  a  voice  out  of  heaven, 
fiayinq,  I    have  both   glorified  it,  and  will 

29  glorify  it  again.  The  multitude  therefore, 
that  stood  by,  and  heard  it,  said  that  it  had 
tliundered  :    others    said,    An    angel    hath 

30  spi>ken  to  him.  Jesus  answered  and  said, 
This  voice  hath  not  come  for  my  sake,  but 

31  for  your  sakes.  Now  is  ^  the  judgement  of 
this  world  :  now  shall  the  prince  of  thig 


iQr,  a  judgement 


John  12  :  32-34.]    THE  WISH  OF  THE  GREEKS,  AND  JESUS'    ANSWER.  213 


about  to  be  tested  :  would  it  reject  or  accept  the  Son  of  God  ?  The  profounder 
thouglit,  however,  must  not  be  missed  here.  Tiie  judgment  of  the  world 
for  sin  is  about  to  fall  on  Christ,  that  sinners  may  be  saved.  He  suffers  the 
penalty  of  the  law,  that  whosoever  believeth  on  him  should  have  everlasting 
life.  If  tiie  prince  of  this  world,  that  is,  Satan,  see  John  14 :  30 ;  16  :  11,  fails 
to  hold  Jesus  in  the  power  of  death,  then  is  Satan  conquered  and  will  be  cast 
out;  God  alone  will  finally  reign. 

32.  will  draw  all  men]  He  foresees,  not  merely  his  suflfering  and 
death,  but  the  mamier  of  it.  He  here  describes  the  maimer  of  his  deatli  as 
the  evangelist  states  in  v.  33.  Remember  that  the  request  of  the  Greeks,  who 
were  Gentiles,  was  the  occasion  of  this  discourse,  and  added  force  will  come 
into  the  words,  "  all  men."  This  death  will  not  be  for  Jews  alone,  but  for 
Greeks,  for  men  of  all  lands.  Jesus  by  his  sacrifice  on  the  cross  "will  draw 
all  men."  His  death  is  sufficient  to  save  every  sinning  soul  of  the  race.  If  it 
is  not  efficient  in  saving  all,  it  must  be  because  some  will  not  come  that  they 
might  have  life.  See  John  5  :  40.  His  death  is  sufficient  to  draw  all,  but 
some  resist  the  drawing  and  may  not  be  compelled  or  forced  to  come. 

34.    We  hare  heard  out  of  the  law  that  Christ  abideth]    This  verse 

proves  that  a  great  crowd  heard  the  discourse.  Many  of  them  understood 
him,  but  they  were  perplexed  between  what  he  says,  and  what  they  have 
heard  out  of  the  law.  By  the  "law"  they  meant  the  whole  of  their  Scrip- 
tures, the  Old  Testament.  In  referring  to  Christ  as  abiding  forever,  they 
must  have  had  in  mind  passages  like  Ps.  110 :  4 ;  Is.  9  :  7  ;  PJze.  37  :  25  ;  Dan. 
2  :  44  ;  7  :  14,  27  ;  Micah4:7.  They  understood  about  the  endless  reign  of 
the  Messiah  ;  that  had  been  the  hope  and  comfort  and  joy  of  the  Jewish  mind 
for  many  centuries.  But  what  was  this  new  saying,  "The  Son  of  man  must 
be  lifted  up?"  for  they  correctly  interpreted  that  to  mean  death  in  some 
form.  A  similar  phrase  was  not  unknown  in  rabbinical  sayings.  This  thing 
so  contradictory  to  the  prophecies  respecting  the  universal  dominion  of 
Christ,  they  thought  must  refer  to  some  other  person.  They  did  not  seera 
to  recall  the  prophecy  of  his  sacrifice  in  Is.  53  :  8.  So  they  ask,  "  Who  is  this 
[other]  Son  of  man  ?"  Some,  however,  interpret  it  as  a  scornful  rejection  of 
the  claims  of  Jesus,  and  not  an  honest  inquiry.  As  if  they  had  said,  "  What 
sort  of  a  Christ  is  this?"  This  view  is  apparently  supported  by  v.  37,  if  the 
same  persons  are  there  meant.  But  looking  on  to  v,  42,  the  su])port  is 
seriously  weakened,  if  not  broken  by  the  remarkable  statement  that  many 
rulers  believed  on  him.  It  is  better  to  understand  that  they  were  puzzled, 
and  could  not  see  how  to  reconcile  the  sayings  of  Jesus,  with  their  recollec- 
tion of  prophecy. 


Common  Version. 

32  And  I,  if  I  Tie  lifted  up  from  the  earth, 
will  draw  all  men  unto  me. 

33  This  he  said,  signifying  what  death  he 
should  die. 

34  The  people  answered  him,  We  have  heard 
out  of  the  law  that  Christ  abideth  for  ever  : 
and  how  sayest  thou,  The  Son  of  man  must  be 
lifted  up  ?  who  is  this  Son  of  man  ? 


Revised  Version. 

32  world  he  cast  out.  And  I,  if  I  be  lifted  up 
J  from  the   earth,  will  draw  all  men  unto 

33  myself.      But  this  he  said,   signifying   by 

34  what  manner  of  death  lie  should  die.  The 
multitude  therefore  answered  him.  We 
have  heard  out  of  the  law  that  the  Christ 
abideth  for  ever  :  and  how  sayest  thou,  Tlie 
Son  of  man  must  be  lifted  up  ?  who  is  this 


1  Or,  out  of 


214  COMMENTARY  ON   THE   GOSPEL   OF  JOHN,  [John  12 :  35, 36. 


35.  the  light  among  you]  So  the  Revised  Version  reads.  He  does 
not  answer  their  question  except  by  indirection.  The  response  is  a  warning. 
You  now  have  the  light  among  you,  and  will  have  it  for  a  little  while  only. 
While  you  have  it,  or  as,  and  in  the  measure  that  you  have  it,  walk,  that 
darkness  overtake  you  not.  The  first  meaning  is  more  consistent  with  the  con- 
trast in  the  last  clause  :  "  he  that  walketh  in  the  darkness  knoweth  not  whither 
he  goeth."  Compare  with  this  the  declaration,  "  In  him  was  life,  and  the 
life  was  the  light  of  men."  "  I  am  the  light  of  the  world."  John  1 :  4 ;  9  : 5. 
See  also  11  :  9.  You  ask  who  is  this  Son  of  man  ?  If  you  use  the  light 
properly  you  will  see  who  he  is,  and  understand  how  he  can  be  lifted  up,  and 
yet  abide  forever. 

36.  believe  on  the  light]  He  repeats  the  truth  in  another  form,  so  that 
they  may  not  miss  it.  The  light  is  here  and  elsewhere  in  the  Gospel,  a  figure 
of  the  Christ.  Believe  and  you  shall  become  sons  of  light.  That  is,  you  shall 
become  capable  of  setting  forth  the  light  yourselves.  These  words  are  a 
tender,  earnest  appeal  to  the  people,  a  parting  entreaty  to  accept  of  the  light, 
lest  darkness  more  dense  should  come  upon  their  hearts. 

he  departed]  Having  spoken  with  fervency  to  them,  he  leaves  them  and 
"  was  hidden."  See  margin  of  Revised  Version.  Where  he  went  the  evan- 
gelist does  not  say.  It  may  have  been  to  Bethany  or  to  some  secluded  spot 
in  the  Mount  of  Olives.  If  he  went  to  another  part  of  the  temple,  to  meet 
another  audience,  as  Calvin  suggests,  he  could  scarcely  be  said  to  be  concealed 
from  them.  For  this  implies  that  they  did  not  know  where  he  was,  and  could 
not  find  him.  The  opposition  to  him  was  too  strong,  the  want  of  faith  too 
great  for  him  to  continue  his  teaching.  It  was  their  hardness  of  heart  that 
hid  him  from  them. 

Suggestive  Applications. — 1.  Those  far  from  truth  may  desire  to  see 
Jesus.  2.  Whosoever  longs  for  acquaintance  with  the  person,  work,  and  power 
of  the  Saviour  will  not  have  far  to  seek.  3.  Jesus  is  ever  ready  to  receive 
and  bless  those  who  seek  him.  4.  True  gain  comes  through  loss,  true 
victory  through  suffering  and  humiliation,  true  life  through  death.  5. 
Christ  requires  service  and  ofiers  honor.  6.  Christ  is  our  sacrifice,  he  saves 
us  from  condemnation.  7.  The  mighty  drawing  power  of  the  cross ;  it  has 
power  to  reach  all.  8.  How  sad  the  state  of  those  who  resist  its  drawing 
power.-  9.  Men  must  be  drawn  not  merely  to  church  or  to  Christianity  but 
to  a  personal  Christ.  10.  Christ  is  the  spiritual  light  of  the  soul.  11.  Will 
the  darkness  soon  overtake  you  ? 


Common  Version. 

35  Tlien  Jesus  said  unto  them.  Yet  a  little 
while  is  the  light  with  yon.  Walk  while  ye 
have  the  light,  lest  darkness  come  upon  you: 
for  he  that  walketh  in  darkness  knoweth  not 
whither  he  goeth. 

36  While  ye  have  light,  believe  in  the  light, 
that  ye  may  be  the  children  of  light.  These 
things  spake  Jesus,  and  departed,  and  did  hide 
himself  from  them. 


Revised  Version. 

35  Son  of  man  ?  Jesus  therefore  said  unto 
them,  Yet  a  little  while  is  the  light  l  among 
you.  Walk  while  ye  haA-e  the  light,  that 
darkness  overtake  you  not:  and  he  that 
walketh   in    the    darkness     knoweth    not 

.36  whither    he   goeth.     While   ye   have    the 
light,  believe  on  the  light,  that  ye  may  be- 
come sons  of  light. 
These  things  spake  Jesus,  and  he   de- 


1  Or,  in 


John  12  :  37-39.]         UNBELIEF  AND  SMOTHERED  CONFESSION. 


215 


Unbelief  and  Smotheked  Confession.     12  :  37-50. 

Jf.ui'salkm.  Last  Passovkii  Wkek,  a.  d.  30. 
The  evangelist  adds  reflections  upon  the  unbelief  of  Christ's  hearers,  and 
states  that  many  rulers  really  believed  on  Christ,  but  feared  to  confess  hira 
because  of  the  violent  threats  of  the  Pharisees.  The  writer  ends  this  part  of 
his  narrative  with  a  brief  summary  of  the  closing  charges  against  unbelief 
wiiich  Jesus  made  on  the  last  days  of  his  earthly  ministry. 

37.  they  believed  not]  John  now  marks  the  obstinate  character  of 
the  unbelief  Jesus  encountered.  In  the  face  of  "  so  many  signs"  or  perhaps 
"so  great  signs"  they  believed  not  on  him.  This  phrase  "so  many  signs" 
gives  added  testimony,  proving  that  Jesus  worked  a  multitude  of  miracles 
not  recorded  in  the  gospel  history.  See  John  20  :  30 ;  21  :  25,  and  Matt.  4 :  23, 
24  ;  8  :  16  ;  9  :  35  ;  14  :  35,  36  ;  15*:  30  ;  Mark  3  :  10  ;  6  :  56  ;  Luke  4  :  40  ;  7  :  21 ; 
9:11;  10  :  13.  The  number  and  distinctness  of  these  allusions  to  unrecorded 
miracles  are  worthy  of  note.  They  throw  light  on  the  history  and  on  some 
texts  otherwise  obscure.  Prof.  Reynolds  suggests  a  grouping  of  miracles 
which  we  modify.  The  miracles  recorded  by  John  may  be  arranged  under 
seven  symbolic  groups  :  1.  Wine  from  water.  2.  Multiplying  tlie  bread  and 
fisli.  3.  Walking  on  the  sea.  4.  Healing  the  nobleman's  son,  at  a  distance. 
5.  Healing  the  man  blind  from  his  birth.  6.  Raising  Lazarus.  7.  Resur- 
rection of  Jesus.  These  include  (a)  signs  in  heaven,  earth  and  sea  ;  (6)  miracu- 
lous healing  of  human  diseases ;  (c)  raising  the  dead,  culminating  in  the 
resurrection  and  ascension  of  Jesus.  These  numerous  and  great  signs  failed 
to  conquer  the  deep  unbelief  of  the  Jewish  nation.  They  remained  in  spirit- 
ual stupor  and  death,  but  not  from  lack  of  evidence  respecting  the  character 
and  certainty  of  Christ's  mission.  The  sad  refrain  in  John's  Gospel  is  here 
as  elsewhere;  "  he  came  unto  his  own,  and  his  own  received  him  not." 

38.  the  word  of  Isai«ih  .  .  might  be  fulfilled]    The  people  had  not 

intended  to  fulfill  the  prophecy  of  Isaiah  by  their  persistent  unbelief,  but 
they  did  unconsciously  do  so,  and  the  evangelist  points  out  the  fact  to  his 
readers,  as  an  added  proof  that  Jesus  is  the  Messiah.  Plumptre  observes  of 
this  phrase  which  here  occurs  in  this  Gospel  for  the  first  time  :  "  Its  frequency 
is  one  of  the  characteristics  of  the  two  Gospels  which  are  most  allied  to  He- 
brew modes  of  thought.  St.  Matthew  and  St.  John  both  regard  the  events  of 
our  Lord's  life  as  fulfilling  prophecies  of  the  Old  Testament  Scriptures.  These 
prophecies  foretold  what  in  tiie  divine  plan  was  to  occur,  and  therefore  the 
events  are  regarded  as  occurring,  in  order  that  the  will  of  God  expressed  in 


Common  Version. 

37  1|  But  though  he  had  done  so  many  mira- 
cles before  them,  yet  they  believed  not  on 
him  : 

38  That  the  sayinp  of  Esjiias  the  piopliet 
niiglit  be  fulfilled,  which  he  spake,  Lord,  who 
hath  believed  our  report?  and  to  whom  hath 
the  arm  of  the  Loid  been  revealed? 

:59  Therefore  they  could  not  believe,  because 
that  Esaias  said  again, 


Revised  Version. 


37  parted  and  i  hid  himself  from  them.     But 
though  he  had  done  so  many  signs  before 
'^il'  them,  yet  they  believed   not  on   liim :  that 
the  word  of  Isaiah  tlieprophet  might  be  ful- 
filled, w  Inch  he  spake, 

lAjrd,  who  liath  believed  our  report  ? 
And  to  whom  hath  the  arm  of  the  Lord 
been  revealed  ? 
For  this  cause   they  could  not  believe,  for 
that  Isaiah  said  again. 


39 


*  <i>r,  it'ds  fiuldfii  from  them 


216 


COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  12  :  40,  41. 


prophecy  may  be  fulfilled."  The  quotation  is  from  Is.  53  : 1.  The  citations 
do  not  follow  the  exact  words  of  the  Hebrew  or  the  Septuagint,  but  the  sub- 
stance of  each  passage  is  given  with  freedom.  The  prophet's  message  was 
heard,  not  read,  as  the  word  report  implies.  The  "  arm  of  the  Lord  "  conveys 
the  thought  of  deliverance  to  Israel  and  destruction  to  enemies.  The  unbe- 
lief in  the  prophet's  day  was  a  type  and  prophecy  of  a  greater  unbelief  in  the 
days  of  the  Messiah. 

40.  blinded  their  eyes]  The  evangelist  sees  the  fulfillment  also  of 
another  prophecy  in  Is.  6 :  9,  10.  Here  the  prophet  describes  the  eflfect  of 
the  wilful  refusal  of  Israel  to  hear  and  to  see  the  glory  of  God.  The  harden- 
ing process  which  follows  from  their  free  act  in  refusing,  in  accord  with  law  in 
both  the  natural  and  spiritual  world,  is  also  described  as  a  direct  act  of  God. 
This  is  common  in  the  Old  and  New  Testaments  ;  the  Jews  ascribed  to  Jeho- 
vah acts  of  nature  beyond  man's  control,  and  acts  of  men  which  men  bring 
upon  others,  or  unconsciously  bring  upon  themselves.  They  blinded  their  own 
eyes,  yet  God  permitted  it ;  he  did  not  force  them  to  see,  nor  to  repent.  We 
are  surely  not  to  charge  upon  God  the  moral  inability  of  Israel  to  believe  in 
any  such  a  way  as  to  make  God  the  author  of  their  sin,  or  as  in  any  sense  re- 
sponsible for  it.  "VVe  may  understand  from  the  application  of  the  prophecy  by 
the  evangelist  that  the  wicked  and  wilful  disobedience  of  Jehovah's  precepts, 
caused  the  faculty  for  seeing  the  proofs  of  the  Messiah  to  be  dulled,  and  the 
power  to  receive  grace  to  be  limited,  thus  ending  in  the  rejection  of  Christ. 
This  is  the  working  of  a  divine  law  in  moral  beings.  God  did  not  bring 
them  into  being  in  order  that  he  might  blind  and  harden,  and  condemn  them 
in  unbelief  among  the  endlessly  lost.  Now  and  ever  an  unwillingness  or  dis- 
inclination to  God  and  righteousness  brings  on  lessened  moral  capacity.  By 
a  law  of  our  being,  unbelief  is  punished  by  diminished  sensibility  to  spiritual 
evidence,  prejudice  against  truth  by  blindness,  and  rejection  of  divine  love 
by  inability  to  perceive  it.  These  are  laws  of  God  ;  if  we  disobey  them,  God 
permits  the  laws  to  have  their  course  with  us,  as  with  the  Jewish  people. 

41.  he  saw  his  glory]  The  simplest  explanation  of  this  statement  that 
Isaiah  saw  the  glory  of  Christ  Jesus,  is  that  the  Adonai,  the  Lord,  whom  the 
prophet  saw  in  his  vision  was  the  Christ.  This  harmonizes  with  the  thought 
respecting  the  Word  in  the  opening  chapter  of  the  Gospel,  1 : 3.  The  Old 
Testament  manifestions  of  Jehovah,  it  may  be  assumed,  came  through  the 
second  person  of  the  Trinity,  the  Messiah,  the  Eternal  Son  of  God.  Profs. 
Milligan  and  Moulton  (the  former  a  Presbyterian,  the  latter  a  Wesleyan)  say 
of  this  passage :  "  If  the  Jews  were  thus  doomed  to  unbelief,  where  was  their 
guilt?  The  answer  is,  that  they  are  supposed  to  have  wilfully  rejected  the 
revelation  and  grace  of  God  before  that  point  of  their  history  is  reached 


Common  "Version. 

40  He  hath  blinded  their  eyes,  and  hardened 
their  heart  ;  that  they  should  not  see  witli 
their  eyes,  nor  understand  with  their  heart, 
and  be  converted,  and  I  should  heal  them. 

41  These  things  said  Esaias,  when  he  saw 
his  glory,  and  spake  uf  him. 


Revised  Version. 


40 


He  hath  blinded  their  eyes,  and  he  hard- 
ened their  lieart ; 

Lest  they  should  see  with  their  eyes,  and 
perceive  with  their  heart, 

And  should  turn. 

And  I  should  heal  them. 
41  These  things  said  Isaiah,  because  he  saw 


John  12:  42-44.1         UNBELIEF  AND  SMOTHERED  CONFESSION.  217 


whioli  is  now  in  the  eye  botli  of  prophet  and  evangelist.  Tiieir  whole  previous 
training  ought  to  have  prepared  tiieni  for  receiving  the  claims  of  Jesus.  Tliey 
abused  that  training  ;  they  ceased  to  be  of  tlie  truth ;  they  blinded  them- 
selves ;  and  judicial  blindness  followed.  It  is  only  necessary  to  add  that 
what  we  have  spoken  of  its  a  previous  training  may  belong  to  the  order  of 
thought  rather  than  of  time.  Almost  the  very  instant  the  Almighty  appeals 
to  me  by  the  presentation  of  Jesu.",  he  may  be  appealing  to  me  by  his  provi- 
dence, his  grace,  the  general  working  of  his  Spirit  so  as  to  make  me  ready  to 
receive  Jesus ;  tiiese  dealings  1  may  so  use  that  the  bent  of  my  character 
may  at  once  appear,  and  if  1  am  judicially  doomed  to  darkness,  the  very 
sentence  that  dooms  me  is  the  consequence  of  my  own  folly  and  sin."  Revi- 
sion Commentary,  on  John,  j>.  283. 

42.  among  tiie  chief  rulers  also  many  believed]  Or "  Nevertheless 
even  of  the  rulers  many  believed  on  him,"  Revised  Version,  which  is  closer 
to  the  Greek  text.  This  is  put  in  remarkable  contrast  with  the  general  unbe- 
lief. It  is  more  remarkable  that  the  evangelist  uses  the  word  or  phra.^e  which 
commonly  designates  a  true  and  hearty  belief.  Who  were  some  of  these 
many?  Naturally  we  think  of  Nicodemus,  and  Joseph  of  Arimatha'a,  pos- 
sibly Gamaliel  also,  the  Erasmus  of  his  day.  Theirs  was  not  an  hypocrisy 
of  belief,  but  curiously  enough  of  unbelief.  Was  their  secret  belief  accepted  ? 
The  tone  of  the  evangelist's  comment  leads  to  the  conclusion  that  such  secret 
belief,  without  confession,  is  far  from  pleasing  to  God.  They  wanted  to  re- 
main in  the  old  orthodox  Jewish  synagogue,  even  when  convinced  that  the 
trutii  was  in  Jesus,  and  that  they  ought  openly  to  avow  his  cause. 

43.  They  loved  the  glory  of  men]  So  the  English  revision  reads, 
but  the  American  revisers  read:  "for  they  loved  the  glory  that  is  of  men, 
more  than  the  glory  that  is  of  God."  This  is  rather  an  interpretation  than  a 
strict  translation,  although  it  is  possibly  the  correct  interpretation.  The 
form  of  expression  is  difTerent,  however,  from  that  in  5  :  44.  There  the  prepo- 
sition is/rom;  iiere  it  is  the  genitive  of  possession.  It  may  be  explained  by 
referring  to  Is.  6 : 1,  3,  8,  where  the  prophet  has  a  vision  of  the  glory  of  Je- 
hovah. The  "  many  rulers"  thought  more  of  having  the  approval  and  })raise 
of  the  Sanhe<lrin  and  the  world  than  of  exhibiting  the  glory  of  God  by  their 
self-sacrifice  and  suffering  for  Christ. 

44.  on  him  that  sent  me]  The  evangelist  now  gives  a  brief  summary 
of  the  teachings  of  Jesus  in  the  temple.  The  word  "cried  "  by  which  they 
are  introduced  shows  that  the  writer  refers  to  public,  not  private  teachings. 
Some  urge  that  we  read  "  in  me  "  and   "  in  him,"  not  "  on  me "  and  "  on 


Common  Version. 
42  ^  Nevertheless   amonR   the   chief  nilers 


Revised  Version. 
42  his  glory  ;  and  he  spake  of  liim.     Never- 


also   many  believed  (/Ti  him;  but   because  of  1        tbeless  even  of  the  rulers  many  believed  on 


the  Pharisees  they  did  not  confe.ss  him,  lest 
they  should  be  put  out  of  the  synagopue : 

4:{  For  they  loved  the  praise  of  men  more 
than  the  praise  of  God. 

44  *'  Jesus  cried  and  said,  He  that  believeth 
on  me,  believeth  not  on  me,  but  on  him  that 
sent  me. 


him  ;  but  because  I'f  the  Pharisees  they  did 
not  confess  '  it,  lest  tliey  should  be  put  out 

43  of  the  synagogtie  :  for  they  loved  the  glory 
that  in  of  men  more  than  the  glory  that  is 
of  God. 

44  And  Jesus  cried  and  said,  Tie  that  believ- 
eth on  me,  believeth  not  on  me,  but  on  him 

1  Or,  him 


218 


COMMENTARY  ON  THE  GOSPEL  OF  JOHN. 


[John  12: 45-49. 


him."  A  slavish  adherence  to  Greek  idiom  might  favor  this,  but  there  is 
little  gained,  since  either  rendering  brings  about  the  same  result.  Believing 
on  Christ  or  in  Christ  truly  gives  salvation  and  life  to  the  soul.  For  belief 
on  Jesus  includes  a  belief  in  the  Father ;  it  is  not  a  belief  in  Jesus  alone.  As 
Jesus  came  to  reveal  the  Father,  so  he  who  sees  Jesus  as  the  Christ,  the  Son 
of  God,  in  him  beholds  the  Father.     See  John  1 :  18  ;  6  :  40  ;  15  :  24. 

46.  a  light  into  tlie  world]  Here  again  is  another  form  of  the  thought 
found  in  v.  35  and  similar  to  that  in  John  3  :  19,  which  see.  The  same  idea 
is  put  in  many  forms  in  the  writings  of  John,  and  is  a  favorite  one.  See 
5  :  43  ;  7  :  28  ;  1  John  1 :  5,  8,  9.  The  unbeliever  is  in  spiritual  darkness ;  the 
believer  in  the  blessed  eternal  light. 

47.  I  came  not  to  judge  .  .  but  to  save]  The  manifestation  of  the 
Son  of  God  in  the  flesh  was  not  primarily  for  the  purpose  of  condemning  the 
world,  but  to  save  it  from  sin.  The  world  will  be  finally  condemned  for  re- 
jecting Christ,  and  he  will  become  its  Judge ;  but  this  was  not  the  object  for 
which  he  became  man.  I  judge  him  not  now;  I  am  now  offering  myself  as 
a  Saviour  even  of  him  who  has  heard,  and  failed  to  guard  or  keep  my  say- 
ings. If  he  now  confesses  me,  he  will  be  saved.  The  evangelist  seems  to  put 
this  in  form  to  apply  to  such  as  the  "many  rulers"  that  believed  but  con- 
fessed not.  The  ardent  confessor  would  be  inclined  to  say,  Why  does  not 
the  Master  condemn  these  unmanly,  timid  believers,  who  fear  the  scorn  of 
men?     Jesus  answers,  My  great  mission  now  is  to  save,  not  to  judge. 

48.  hath  one  that  judgeth  him]  But  the  unfaithful  will  not  escape 
final  judgment,  even  though  the  great  mission  of  Christ  now  is  grace  and 
salvation.  Thus  we  have  a  similar  thought  in  the  great  commission  as  re- 
ported in  Mark  16  :  16.  Compare  also  an  earlier  word  in  John  9 :  39  and  the 
other  side,  the  complement  to  this  truth  as  given  in  John  5 :  22,  and  the  law- 
giver and  accuser  of  the  Jews  in  John  5  :  45.  There  are  many  sides  to  this, 
as  to  other  truths.  Jesus  would  not  accuse  them,  nor  now  judge  them  ;  but 
Moses  representing  the  law  accused  them,  and  having  rejected  Jesus  as  their 
Saviour  now,  at  last  he  would  become  their  judge  and  his  words  their  con- 
demnation. 

49.  For  .  .  the  Father}  The  ground  and  certainty  of  all  this  appears 
because  Jesus  had  spoken  what  the  Father  had  commanded  him  to  say.  This 


Common  Version. 

45  And  he  that  seeth  me  seeth  him  that 
sent  me. 

46  I  am  come  a  light  into  the  world,  that 
whosoever  believeth  on  me  should  not  abide 
in  darkness. 

47  And  if  any  man  hear  mj'  words,  and  be- 
lieve not,  I  judge  him  not :  for  I  came  not  to 
judge  the  world,  but  to  save  the  world. 

48  He  that  rejecteth  me,  and  receiveth  not 
my  words,  hath  one  that  judgeth  him:  the 
word  that  I  have  spoken,  the  same  shall 
judge  him  in  the  last  day. 

49  For  I  have  not  spoken  of  myself;  but 
the  Father  which  sent  me,  he  gave  me  a  com- 
mandment, what  I  should  say,  and  what  I 
should  speak. 


Revised  Version. 

45  that  sent  me.     And  he  that  beholdeth  me 

46  beholdeth  him  that  sent  me.  I  am  come  a 
light  into  the  world,  that  whosoever  be- 
lieveth on   me  maj'  not  abide  in  the  dark- 

47  ness.  And  if  any  man  hear  my  sayings, 
and  keep  them  not,  I  judge  him  not:  for  I 
came  not  to  judge  the  world,  but  to  save 

48  tlie  world.  He  that  rejecteth  me,  and  re- 
ceiveth not  my  sayings,  hath  one  that 
judgeth  him  :  the  word  that  I  spake,  the 

49  same  shall  judge  liim  in  the  last  day.  For 
I  spake  not  from  myself;  but  the  Father 
who  sent  me,  he  hath  given  me  a  com- 
mandment, what  I  should  say,  and  what  I 


John  12: 50.]  CHRIST  WASHING   HIS  DISCIPLES'   FEET.  219 

would  be  conclusive  for  Jews,  since  they  professed  to  accept  the  word  of 
Jehovah  as  final.  This  declaration,  so  .«;olenin  and  profound,  must  be  the  very 
words  as  well  as  thought  of  tlie  Master,  fixed  in  the  memory  of  the  evangelist 
or  brought  to  his  mind  by  the  Holy  Spirit.  The  Jews  thought  lightly  of  re- 
jecting Jesus  and  his  words,  but  he  warns  them  that  they  are  thus  exposing 
themselves  to  the  judgment  of  Jehovah. 

50.  I  know  .  .  I  speak  therefore]  With  full  assurance  of  the  rich- 
ness of  tlie  command,  even  that  it  is  eternal  life  to  the  soul,  Jesus  speaks 
with  confidence  and  boldness.  The  denial  or  rejection  of  the  truth  does  not 
alter  the  truth.  The  unwillingness  of  many  rulers  to  confess  the  trufli  they 
have  heard  does  not  make  it  untruth.  The  world  may  destroy  the  speaker, 
may  fill  its  amphitheatres  and  dungeons  with  martyrs,  or  light  the  empire 
with  the  fires  of  persecution  ;  the  commandment  of  God  believed  and  confessed 
is  still  eternal  life. 

Suggestive  Applications. — 1.  The  greatest  miracles  will  not  surely 
overcome  stolid  unbelief.  2.  A  disinclination  to  hear  the  truth  begets  an  in- 
capacity to  perceive  it.  3.  Men  in  refusing  truth  unconsciously  fulfill 
prophecy.  4.  Jesus  Christ  came  to  reveal  the  Father.  5.  "  Christ's  words 
are  the  words  of  God."  6.  The  love  of  Christ  for  the  world  is  the  love  of 
God.  7.  To  accept  Christ  is  to  accept  God.  8.  To  reject  Christ  is  to  reject 
God.  9.  Believing  yet  not  confessing  is  only  half  to  accept  Christ.  10. 
Smothered  confession  may  bring  some  present  gain,  but  irreparable  future 
loss.  11.  Mark  the  wide  contrast  between  the  believer  and  unbeliever,  tlie 
confessor  and  non -confessor. 

Christ  Washing  His  Disciples'  Feet.    13  : 1-20. 

Jerusalem.    Thursday  Eve,  April  6,  a.  d.  30. 

With  tliis  chapter,  a  new  section  of  John's  Gospel  begins,  extending  to  the 
close  of  chapter  17.  It  covers  the  period  of  the  passover  meal,  and  up  to  the 
betrayal.  The  things  John  records  and  the  things  he  omits  in  this  period 
of  the  history  are  to  be  carefully  noted.  Notice  I.  The  things  recorded  by 
John  only:  1.  The  feet-wa.shing,  13:1-20;  2.  The  new  commandment, 
13:27-37;  3.  The  comforting  di.«cour.ses  to  and  pi-ayer  for  the  disciples, 
14  :  1  to  17  :  26.  II.  Things  omitted:  1.  Preparation  for  tlie  pa.ssover  ;  2.  The 
strife  which  preceded  the  feet-washing;  3.  Institution  of  the  Lord's  Supper; 
4.  The  agony  in  Gethsemane.  Keeping  these  carefully  in  mind  will  aid 
in  gaining  a  right  interpretation  of  a  few  difficult  pas.sages  in  this  section. 
Two  extremely  diflScult  questions  confront  us  here:  1.  When  did  Jesus  cele- 
brate the  passover?  2,  At  what  point  in  John's  account  is  the  institution  of 
the  Lord's  supper  to  be  placed  ?  The  evidence  is  overwhelming  that  Jesus 
ate  the  legal  passover  on  the  14ili  Xisan  and  was  crucified  on  the  15th.  This 
is  the  view  of  Lightfoot,  Lange,  Wieseler,  Stier,  Tholuck,  Andrews,  Geikie, 


Common  Version. 

50  And  I  know  that  his  coniniamlment  is 
life  everliisting :  whatsoever  I  speak  there- 
fore, even  a*  the  Fatiier  said  unto  me,  so  I 
s|>e:ik. 

lo 


Revised  Version. 

50  sliotild  speak.  And  I  know  that  his  com- 
mandment is  life  eternal :  the  things  there- 
fore which  I  speak,  even  as  the  Father  hath 
said  unto  me,  so  I  speak. 


220  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  13 : 1, 2. 

Edersheim  and  many  others.  How  this  view  is  consistent  with  John's  nar- 
rative will  be  explained  in  the  notes.  See  under  13 : 1  and  19  :  42  ;  and  also 
Rice's  Commentary  on  Matthew,  pp.  266,  267,  and  on  Mark,  pp.  165,  166. 
The  precise  point  at  which  the  institution  of  the  Lord's  supper  is  to  be  in- 
serted in  John's  account  is  hard  to  determine.  Indeed  it  is  not  of  great  im- 
portance to  settle  that  question.  It  may  be  introduced  at  two  or  three  differ- 
ent points  without  seriously  disturbing  the  harmony  of  his  narrative  with 
those  of  the  synoptics.  This  will  appear  in  interpreting  the  successive  events 
connected  with  the  meal. 

1.  before  the  feast]  Does  this  mean  the  day  before  ?  Then  it  would 
become  a  correction  of  the  statements  of  other  evangelists.  If  John  in- 
tended to  correct  previous  writers,  would  he  not  have  been  less  ambiguous 
and  more  exact  himself?  If  he  meant  the  13th  of  Nisan,  how  easy  it  would 
have  been  to  say,  The  day  before  the  passover.  Surely  he  cannot  mean  to 
correct  the  synoptics  in  a  phrase  so  wanting  in  precision  when  regarded  as  a 
correction,  as  is  this  mark  of  time.  How  then  is  it  to  be  understood  ?  He 
uses  the  phrase  as  a  general  mark  of  the  time  when  this  love  of  Jesus  for  his 
own  had  been  exercised,  and  to  introduce  an  account  of  a  marked  exhibition 
of  that  love,  by  an  act  of  service  and  of  great  condescension.  Jesus  was  con- 
scious that  the  crisis,  the  end  of  his  conflict,  the  time  of  his  trial  and  cruci- 
fixion had  come.  "  Having  loved  his  own,"  that  is,  those  who  believed  on 
him,  before  this,  while  they  "were  in  the  world,  he  loved  them  unto  the 
end,"  or  better  as  in  the  margin  of  the  Revised  Version,  "  he  loved  them  to 
the  uttermost,"  or  as  Weiss  reads,  "  in  the  highest  degree,"  pre-eminently. 
For  similar  uses  of  the  Greek  elc  rt/.oc,  see  the  Septuagint,  to  an  entire 
destruction,  Josh.  10:20;  2  Chron.  12:12,  30:  1,  and  in  Homer,  Ody.  214. 
John  marks  the  beginning  of  the  feast  by  his  introductory  phrase  "before  the 
feast,"  and  then  goes  on  to  relate  events  connected  with  the  passover.  John 
was  a  Jew  writing  in  Greek,  and  as  might  be  expected  his  thought  often 
drifts  into  Hebraisms  and  finds  expression  in  Hebrew  idiomatic  forms.  This 
is  illustrated  in  v.  1  by  the  phrase  "loved  them  unto  the  end,"  expressive  of 
intensity  of  love.  Similar  Hebraisms  are  found  in  the  Greek  version  of  Gen. 
14:10;  25  :  30  ;  Amos  9  :  8,  where  it  reflects  the  Hebraic  forms  of  thought. 

2.  And  supper  being  ended]  More  exactly,  "  While  the  supper  was 
going  on,"  or  "  during  supper,"  as  the  Revised  Version  reads.  The  Common 
Version  is  based  on  the  Common  Greek  text,  supported  by  the  Alexandrian, 
and  third  correction  of  the  Sinaitic  Manuscripts.  But  the  earlier  reading  of 
the  Sinaitic  gives  the  present  participle,  and  is  followed  by  Tischendorf, 


Common  Version. 


Revised  Version. 


/^HAP.  XIII. — Now  before  the  feast  of  the  >  13     Now  before   the   feast  of  the   pas'iover, 


\J  passover,  when  Jesus  knew  that  his  hour 
was  come  that  he  should  depart  out  uf  this 
world  unto  the  Father,  having  loved  his  own 
which  were  in  the  world,  he  loved  them  unto 
the  end. 

2  And  supper  being  ended,  the  devil  having 
now  put  into  the  heart  of  Judas  Iscariot,  Si- 
mon's son,  to  betray  him; 

1  Or,  to  the  uttermost 


Jesus  knowing  that  his  hour  was  come 
that  he  should  depart  out  of  this  world  unto 
the  Fatlier,  having  loved  his  own  who  were 
in  the  world,  he  loved  them  lunto  the  end. 
2  And  during  supper,  the  devil  having  al- 
ready put  into  the  heart  of  Judas  Iscariot, 


John  13  :  3,  4.] 


CHRIST  WASHING   UIS  DISClrLES'  FEET. 


221 


Tregelles,  Wcstcott  and  Hort  and  the  Revised  Greek  text.  The  old  reading 
is  obviously  an  error,  for  the  supper  had  not  "ended  ;"  the  narrative  later  in 
vs.  23-30  implies  that  the  meal  was  still  in  progress.  Pluniptre  renders  it, 
'"And  it  now  becoming  supper  time,"  which  goes  to  the  opposite  extreme  from 
the  Common  A'ersion  and  is  clumsy  English.  The  incident  of  wa-shing  the 
feet  took  place  early  during  the  meal,  soon  after  they  had  found  their  places 
on  the  couches.  Indeed,  the  feet- washing  sprang  out  of  the  strife  that  oc- 
curred when  the  disciples  were  getting  their  places  at  the  table,  and  which 
Luke  fully  describes,  22  :  24-30.  Some  have  suggested  that  this  supper  was 
at  Bethany,  as  Lightfoot  and  Rollock.  But  13:1,  with  14:31;  and  18:1 
are  opposed  to  this,  and  mark  the  supper  as  the  passover  feast  held  in  Jerusa- 
lem. Yet  it  is  not  to  be  confounded  (Brentius)  with  the  institution  of  the 
Lord's  supper,  which  came  later  in  the  same  evening.  Of  the  actual  institu- 
tion of  the  Lord's  supper,  John  gives  no  detailed  account.  See  notes  under 
6  :  57,  p.  122,  and  also  under  13  :  30. 

the  devil  having  .  .  put  into  the  heart]  Meyer  understands  this  to 
mean  that  the  devil  had  already  conceived  in  his  own  heart  that  Judas  should 
betray  Jesus.  But  this  does  not  make  the  construction  easier,  and  introduces 
an  idea  not  common  in  Scripture.  The  suggestion  of  betrayal  came  into  the 
heart  of  Judas  from  the  devil ;  Judas  was  not  compelled  to  entertain  the 
diabolical  purpose.  He  did,  however,  and  doubtless  John  knew  of  the  bargain 
of  Judas  with  the  rulers.  Here  were  the  deepest  treachery  and  divine  for- 
bearance face  to  face.  Judas  is  designated  as  "  Simon's  son"  marking  some- 
thing peculiar  or  well  known  in  that  era,  that  made  the  family  of  Judas 
notorious. 

3.  Jesus  knowing  .  .  that  he  was  come  from  God]    John  enters 

into  the  inner  life  of  the  Son  of  God,  and  reveals  it  to  us,  as  no  other  evan- 
gelist does.  His  mind  grasps  the  infinite  condescension  of  Jesus  by  putting 
it  in  contrast  with  his  infinite  power  given  by  the  Father,  his  divine  origin, 
and  the  exalted  state  to  which  he  was  going :  "he  came  forth  from  God,  and 
goeth  unto  God,"  Revised  Version.  The  evangelist  tells  us  that  Jesus  was 
conscious  of  all  this,  and  yet  deliberately  took  upon  liimself  the  menial  ser- 
vice, which  his  disciples,  humble  Galiirean  fishermen,  were  not  willing  to 
perform  for  one  another,  lest  it  should  degrade  them. 

4.  riseth  from  supper  .  .  took  a  towel]  This  scene  is  described 
with  wonderful  minuteness,  and  with  many  touches  of  naturalness,  showing 
tliat  the  writer  was  an  eye-witness.  The  unseemly  strife  of  the  disciples  for 
the  foremost  place  at  the  table  has  scarcely  ended,  Luke  22  :  24-27,  and  the 
rebuke  which  it  called  forth,  when  the  Master  arose  from  the  table  and  put 
aside  his  outer  garments,  takiiig  a  towel  and  girding  his  under  garments,  thus 
assuming  the  garb  and  position  of  a  servant.     According  to  AViinsche,  it 


Common  Vkrsiox. 

3  Jesus  knowing  that  the  Father  had  given 
all  things  into  his  hands,  and  that  he  v,&a 
come  from  (»o(i,  and  wettt  to  Cm] ; 

^  lie  riseth  frf)ni  snf)i)er,  and  l.iid  aside  Jiis 
garments;  and  took  a  towel,  and  girded  him- 
self. 


Revised  Version. 

3  Simon's  son,  to  hetray  him,  Jems,  knowing 
that  the  Father  had  given  all  things  into 
his    hands,  and   that    he  came    fortli    from 

4  Gotl,  !ind  gueth  umIm  (iod.  riseth  from  sup- 
per, and  layeth  aside  his  garments;  and  he 


222 


COMMENTARY  ON  THE  GOSPEL  OF  JOHN. 


[John  13 : 5-7. 


was  customary  before  and  after  the  passover  feast  for  the  company  to  practice 
the  meniaUservice  of  hand  washing  for  each  other.  See  also  Talmud,  Pe- 
sachin,  108.  The  act  of  Jesus  enforced  his  words,  "I  am  in  the  midst  of 
you  as  he  that  serveth,"  Luke  22  :  27,  Revised  Version. 

5.  he  poureth  water  .  .  to  wash  the  disciples'  feet]    In  the  East 

during  Easter  ceremonies,  tlie  patriarch  at  Jerusalem  and  the  bishops  dressed 
in  their  gorgeous  robes  and  elevated  on  a  platform,  go  through  an  imitation 
of  this  act  of  Jesus.  Feet-washing  is  not  now  a  common  Oriental  custom,  as 
it  was  in  earlier  times.  The  Oriental  does  not  dip  his  hands  or  feet  into  the 
water  when  he  washes  them.  He  would  regard  our  practice  in  that  respect 
uncleanly.  He  has  the  water  poured  upon  his  hands  or  feet  by  an  attendant, 
and  uses  the  basin  to  catch  the  water  as  it  runs  from  his  feet.  To  him  tlie 
water  in  the  basin  would  be  too  foul  to  be  re-used.  It  was  important  to  wash 
the  feet,  because  they  wore  low  sandals  that  allowed  the  feet  to  be  soiled  by 
tlie  dust  and  mud  of  the  road.  It  was  necessary  to  wash  the  hands  before 
meals,  because  the  Oriental  uses  his  fingers  to  dip  into  the  common  dish  when 
eating.  The  order  of  man's  idea  as  to  service  is  quite  inverted  in  God's 
thought  of  it.  In  this  solemn  hour,  as  Jesus  was  looking  to  the  awful  sacri- 
fice on  the  cross,  he  reveals  the  depth  of  infinite  love  and  condescension,  to 
instruct  and  guide  weak  disciples. 

6.  lord,  dost  thou  wash  my  feet?]  In  this  explosive  question  of 
Peter  the  emphasis  is  on  "thou."  Some  as  Chrysostom  suppose  that  Jesus 
began  with  Judas.  It  cannot  be  certainly  decided  whose  feet  were  first  washed 
by  the  Master,  but  the  narrative  renders  the  tradition  mentioned  by  Augus- 
tine, that  it  was  Peter's,  quite  probable.  This  would  account  for  the  violent 
objection  of  this  disciple,  and  the  silence  of  all  the  others  under  so  menial  a 
service  by  Jesus.  Peter  looked  upon  the  act  in  the  spirit  of  the  world.  He 
failed  to  perceive  the  spiritual  significance  of  it.  His  impulsive  utterance  is 
in  perfect  accord  with  the  traits  of  Peter's  character  as  elsewhere  noted  by  the 
evangelists.  Notice  how  ardently  Peter  declares  his  faith  in  Jesus ;  how 
boldly  he  would  rebuke  his  Master,  and  how  confidently  he  boasts  of  his  loy- 
alty to  him  even  unto  death,  Matt.  16  :  16,  22  ;  Mark  14  :  31. 

7.  What  I  do  thou  knowest  not  now]  There  is  a  deeper  meaning 
to  this,  than  at  first  appears.  Peter  was  not  in  a  state  of  mind  to  understand 
this  act,  even  if  Jesus  should  attempt  to  explain  it  to  him.  He  would  be  in 
a  more  suitable  mind  for  comprehending  it  later,  after  some  bitter  experience. 
This  is  true  of  the  Christian  during  his  state  of  trial  and  testing.  Believers 
do  not  perceive  the  purport  of  much  of  God's  providential  dealings  with  them 


Common  Version. 

5  After  that  hs  poureth  water  into  a  basin, 
and  began  to  wash  the  disciples'  feet,  and  to 
wipe  them  with  the  towel  wheresvith  he  was 
girded. 

6  Then  cometh  he  to  Simon  Peter  :  and  Pe- 
ter saith  unto  him,  Lord,  dost  thou  wash  mv 
feet  ? 

7  Jesus  answered  and  said  unto  him,  What 
I  do  thou  knowest  not  now  ;  but  thou  shalt 
know  hereafter. 


Revised  Version. 

5  took  a  towel,  and  girded  himself.  Then 
he  poureth  water  into  the  bason,  and  be- 
gan to  wash  the  disciples'  feet,  and  to  wipe 
them    with   the   towel   wherewith   he  was 

6  girded.  So  he  cometh  to  Simon  Peter.  He 
saith  unto  him,  Lord,  dost  tliou  wash  my 

7  feet?  Jesus  answered  and  said  unto  him. 
What  I  do  thou  knowest  not  now  ;  but  thou 


John  13  :8-ll.] 


CHRIST   WASniNG   HIS  DISCIPLES'   FEET. 


223 


at  the  time,  but  other  experiences,  and  the  softening  influences  of  the  Spirit, 
and  the  gradual  accumulation  of  wisdom  and  grace  in  the  heart,  bring  them 
to  clearer  consciousness  of  what  God  has  done  for  them.  Lessons  of  humility, 
of  true  service,  of  God's  leading,  come  to  the  soul  slowly  in  this  dull  earthly 
state. 

8.  If  I  wash  tllCC  not]  Peter's  refusal  has  the  appearance  of  the  deep- 
est humility;  in  reality  it  sprang  from  a  false  sensitiveness,  and  a  hidden 
pride  of  the  voluntary  humility  which  he  assumed.  So  under  much  of  the 
asceticism  and  forms  of  self-denial  and  humility  of  monks  and  men,  there  lurks 
the  rankest  spiritual  pride.  If  Peter  refused  to  accept  this  menial  service 
from  the  Master  it  would  show  a  thoroughly  disobedient  and  rebellious  spirit 
— a  pride  of  the  flesh  that  would  utterly  unfit  him  for  a  disciple.  This  sym- 
bolic act  shows  my  feeling  and  love  for  you,  and  your  faith  in  me  ;  for  since 
you  do  not  now  understand  it,  the  submission  to  it  becomes  an  act  of  faith  on 
your  part.  It  cannot  well  have  any  reference  to  baptism  which  was  after- 
wards instituted,  but  rather  it  was  setting  forth  the  infinite  love  of  Jesus,  and 
the  close  relatit)n  he  bore  to  his  disciples.  If  you  refuse  this,  how  can  you 
share  in  that  love  ? 

9.  not  my  feet  only]  Peter  gained  a  partial  idea  of  the  drift  of  this 
act,  enough  to  bring  about  a  complete  reversion  of  feeling.  He  sees  enough 
to  understand  that  the  act  will  in  some  way  bring  him  nearer  to  his  Master. 
With  characteristic  impulsiveness  he  rushed  to  the  opposite  extreme,  and 
would  have  not  his  feet  alone  washed,  but  every  portion  of  his  body  which 
was  not  covered  with  clothing. 

10.  needetli  not  save  to  wash  his  feet]    Read, '•  He  that  is  bathed 

needeth  not  save  to  wash  his  feet,  but  is  clean  wholly."  The  Common  Ver- 
sion introduces  an  obscurity  in  the  sense,  which  the  Kevised  Version  removes. 
The  meaning  of  the  figure  is,  one  who  has  been  spiritually  cleansed,  renewed 
in  heart,  is  not  wholly  defiled  by  the  daily  dust  of  life.  "When  one  is  cleansed 
in  the  blood  of  Christ,  and  joined  to  him,  he  is  free  from  guilt  and  spot  of  sin. 
But  in  daily  walks  through  this  world,  he  daily  has  failures,  and  thus  needs  to 
be  cleaned  from  this  daily  soiling  by  imperfections.  This  requires  daily  wash- 
ing from  daily  faults,  over  and  above  the  first  washing  of  regeneration  or  justi- 
fication, as  Ryle  aptly  suggests.  Luther  quaintly  says,  "  The  devil  allows  no 
Christian  to  reach  heaven  with  clean  feet  all  the  way."  Then,  in  allusion  to 
this  complete  washing  or  cleansing  by  the  spirit,  Jesus  adds,  "  Ye  are  clean, 


Common  Version. 

8  Peter  saith  unto  liim,  Thou  shalt  never 
wasJi  my  feet.  Jesus  aiiswereit  liin»,  If  I  Wiush 
thee  iKjt,  thou  hast  no  part  with  nie. 

9  Simon  Peter  saith  unto  him,  Lord,  not  my 
feet  only,  but  also  my  hands  and  my  head. 

10  Jesus  saith  to  him.  lie  that  is  waslied 
needeth  not  save  to  wash  hi.«  feet,  hut  is  clean 
every  whit  :  and  ye  are  clean,  hut  not  all. 

11  For  he  knew  who  should  httray  him  ; 
therefore  said  he,  Ye  are  not  all  clean. 


Revised  Version. 

8  slialt  understand  hereafter.  Peter  saith 
unto  him,  Thoii  shalt  never  wa.«h  my  feet. 
Jesus  answered   him,  If  I  wash  thee   not, 

9  tlmu  hast  no  part  with  me.  Simon  Peter 
saith  unto  him,  Lord,  not  my  feet  only,  hut 

10  also  my  hands  and  my  head.  Jesus  saith 
to  him.  Fie  that  is  hathed  needeth  not  '  save 
to  wash  his  feet,  hut  is  clean  every  whit : 

11  and  ye  are  clean,  hut  not  all.  For  he  knew 
him  that  should  betray  him  ;  therefore  said 
he,  Ye  are  not  all  clean. 


'Some  ancient  authorities  omit  save,  and  his  feet. 


224 


COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  13  :  12-15. 


but  not  all,"  a  clear  reference  to  Judas,  as  the  evangelist  explains  in  the  next 
verse.     Judas  was  not  a  renewed  man,  not  spiritually  clean. 

12.  Know  ye  what  I  have  done  to  you?]     Again  the  evangelist 

notes  three  particulars  in  the  act  of  Jesus  closing  this  scene,  as  he  had  noted 
three  at  its  beginning.  The  disciples  had  been  given  time  to  consider  the 
meaning  of  all  this.  Had  they  rightly  understood  it?  Probably  not,  but 
they  were  in  danger  of  niissing  the  lesson.  A  great  danger  to  the  Christian 
church  is  the  spirit  of  domination.  That  spirit  is  prominent  in  the  Ro- 
man, Greek,  and  Armenian  Churches,  and  is  not  wholly  wanting  in  the 
Lutheran,  Anglican  and  various  dissenting  and  reformed  churches.  The 
dogmatism,  self-assertion,  and  infallibility  ideas  of  the  Roman  See,  the  perse- 
cuting, arrogant  attitude  of  the  Greek  hierarchy,  the  assumption  of  being  the 
church  and  the  priesthood  of  some  in  the  Lutheran  and  Anglican  bodies,  are 
quite  foreign  to  the  lesson  which  Christ  here  so  forcibly  urges  upon  his  dis- 
ciples. Do  they,  do  we,  do  any,  fully  comprehend  the  meaning  of  this 
teaching  ? 

13.  Te  call  me  Master  and  lord]  They  were  right  in  calling  him 
Master  and  Lord  ;  he  was  so.  But  did  they  comprehend  the  meaning  of  this 
relation  ?  In  worldly  relations,  the  master  is  served  ;  in  spiritual  relations  of 
this  kind,  the  master  has  the  spirit,  not  of  lordship,  but  of  service.  This  wide 
diflference  they  were  yet  to  learn. 

14.  ye  also  ought  to  wash  one  another's  feet]    Is  this  intended  to 

appoint  a  formal  ordinance  of  feet-washing  tiirough  all  time  in  the  Christian 
Ciiurch?  Or,  was  there  a  deep  spiritual  lesson  meant,  impressing  something 
deeper  than  any  outward  ceremony,  even  that  idea  and  spirit  of  lovingly 
serving  one  another  ?  Some  say  the  former  is  meant.  Traces  of  the  cere- 
monial are  found  in  the  church  at  different  periods  of  its  history.  It  is  asserted 
that  Ambrose  practised  it  in  the  church  at  Milan,  but  the  treatises  on  which  it 
is  based  are  of  doubtful  authority.  The  council  of  Toledo,  694  A.  d.,  mention 
Maunday  Thursday  as  the  day  for  observing  this  ceremony.  Forms  for  such 
a  service  for  the  newly  baptized  are  found  in  the  early  Galilean  and  Gothic 
missals.  Bernard  of  Clairvaux  tried  to  convert  the  ceremony  into  a  sacra- 
ment, but  without  success.  AVolsey,  1530,  washed,  wiped,  and  kissed  the  feet 
of  59  poor  men  in  Peterborough.  English  sovereigns  held  to  the  practice  so 
late  as  the  reign  of  James  II.,  and  in  the  Russian  imperial  palace  the  custom 
still  prevails,  as  also  in  Rome  during  holy  week,  and  in  the  palaces  of  Vienna) 


Common  Version. 

12  So  after  he  had  washed  their  feet,  and 
had  taken  his  garments,  and  was  set  down 
again,  he  said  unto  them.  Know  ye  what  I 
have  done  to  you  ? 

13  Ye  call  me  Master  and  Lord :  and  ye  say 
well ;  for  so  I  am. 

14  If  I  then,  your  Lord  and  Master,  have 
washed  your  feet ;  ye  also  ought  to  wash  one 
another's  feet. 

15  For  I  have  given  you  an  example,  that 
ye  should  do  as  I  have  done  to  you. 

1  Gr.  reclined. 


Kevised  Version. 

12  So  when  he  had  washed  their  feet,  and 
taken  his  garments,  and  ^  sat  down  again, 
he  said  unto  them.  Know  ye  what  I   have 

13  done  to  you  ?     Ye  call   me  2  Master,  and, 

14  Lord  :  and  ye  say  well ;  for  so  I  am.  If  I 
then,  the  Lord  and  the  2  Master,  have 
washed   j'our  feet,  ye  also  ought  to  wash 

15  one  another's  feet.  For  I  have  given  you 
an  example,  that  ye  also  should  do  as  I  have 


2  Or,  Teacher 


John  13:16-18.]  ClIKIST   WASHING   HIS  DISCIPLES'   FEET.  225 

Madrid  and  ^runidi.  The  custom  prevails  among  some  in  America,  as  the 
"Church  of  Uoii,"  and  Dunkers  or  Tunkcrs,  a  body  of  German  Baptists,  the 
hatter  al.so  practising  threefohl  baptism.  On  tlie  other  hand,  the  great  body 
of  Protestant  Christendom  do  not  understand  that  Christ  intended  to  appoint 
this  feet-washing  as  an  ordinance;  but  to  teacii  tiie  deep  spiritual  lesson  of 
humble  service  in  every  walk  of  life.  They  regard  the  outward  form  as  of 
less  value,  and  of  small  importance  in  view  of  the  customs  of  covering  the 
feet  completely  as  in  the  western  world.  The  great  principle  Jesus  lays  down 
in  vs.  16,  17.  The  church  of  Kome  puts  a  literal  sense  upon  the  words,  but 
absurdly  holds  that  the  church  fulfills  the  literal  command  by  the  pope  wash- 
ing a  few  feet  at  Easter-time,  relieving  all  other  Christians  of  that  service. 
Truly  may  Paul  say,  "  Bodily  exercise  profiteth  little,"  1  Tim,  4:8.  The 
deeper  spiritual  sense  is  illustrated  by  Matt.  20:  26-28,  "  Whosoever  would  be- 
come great  among  you  shall  be  your  minister,"  or"  servant,"  Revised  Version. 

16.    servant  is  not  greater  than  his  lord]    If  I  have  given  you  this 

example  of  service,  why  should  you  refuse  to  serve  one  another,  and  strive  to 
domineer  the  one  over  the  other?  If  I  whom  you  rightly  call  Master  have 
cheerfully  done  this  for  you,  much  more  should  you  do  this  for  each  other. 
See  Matt.  10 :  23,  24,  and  the  warning  in  Luke  6  :  40.  You  may  even  go  so 
far  as  to  know,  that  is,  understand  these  things  ;  you  must  go  farther  and  do 
them,  if  you  would  be  happy. 

18.  I  linow  whom  I  have  chosen]  Jesus  often  reverts  to  the  treachery 
of  Judas.  Here  he  speaks  of  Judas  as  having  no  mind  to  know  or  heart  to 
imitate  these  acts  of  humility,  or  to  come  into  their  spirit.  He  is  therefore 
specially  excluded  though  not  by  name.  Milligan  and  Moulton  hold  that 
the  choosing  refers  to  the  apostleship,  not  to  eternal  life.  But  elsewhere  he 
surely  includes  the  latter,  see  Matt.  26  :  24,  Mark  14  :  21.  The  treachery  of 
Judas  would  be  on  his  part  an  unconscious  fulfillment  of  prophecy.  The  pas- 
sage cited  is  found  in  Ps.  41  :  9,  and  is  a  free  quotation  from  the  Septuagint, 
where  the  words  primarily  refer  to  the  sufferings  of  a  righteous  man.  Jesus 
knew  that  his  choice  of  Judas  and  the  subsequent  conduct  of  Judas  would 
fulfill  Scripture,  but  this  did  not  bring  physical  or  moral  compulsion  upon 
Judas,  forcing  him  to  his  course.  He  acted  out  his  own  vicious  choice.  How 
these  two  work  in  harmony  and  yet  leave  man  free,  is  one  of  the  difficult 
problems  of  God's  providential  government.  Tholuck  gets  over  the  difficulty 
in  the  case  of  Judas,  by  reading:  "  I  know  whom  I  have  really  chosen  ;'^ 
meaning  Judas  was  not  "of  us,"  see  1  John  2 :  19. 


Common  Version. 

16  Verily,  verily,  I  gay  unto  you,  The  ser- 
vant is  not  greater  than  his  lord  ;  neither  he 
that  is  sent  greater  than  he  that  sent  him 


Revised  Version. 

16  done  to  you.  Verily,  verily,  I  say  unto 
you,  A  1  servant  is  not  greater  tlian  his 
lor<l ;  iieither2one  that  is  sent  greater  tlinn 


17  If  ye  know  these  things,  hapjiy  are  ye  if  17  he  thatsent  liini.  If  ye  know  these  things, 
ye  do  them.  .  18  hlessed  are  ye  if  ye  do"  them.     I  speak    not 

18  •:  I  speak  not  of  yon  all :  I  know  whom  I  of  you  all  :  I  know  whom  I  Shave  chosen  : 
h:ive  chosen  :  but  that  the  Scripture  may  he  (  l.ut  that  the  scripture  may  he  fulfilled.  Ho 
fulfilled.  He  that  eateth  I'Ti-ad  with  ine  hath  that  eattth^my  bread  lifted  up  his  heel 
lifted  up  his  heel  against  me.                                    i 

1  Gr.  hnndsercant.  •  Gr.  tin  apostle.  ^Or,  chose  *  Many  ancient  authorities  read  /uj 

bread  icit/i  me, 


226  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  13 :  19-21. 

19.  I  tell  you  .  .  that  .  .  ye  may  believe]    "  From  henceforth  I  tell 

you  before  it  come  to  pass,  that,"  etc.  Revised  Version.  The  revised  reading 
implies  a  general  principle  which  is  to  guide  his  teaching  from  that  time  on. 
He  will  inform  them  of  certain  things  which  are  to  come  to  pass,  so  that  when 
they  come  to  pass  the  disciples  may  be  confirmed  in  their  faith  that  Jesus  is 
the  Christ. 

20.  receiveth  me]  Jesus  now  gives  them  comfort  and  encouragement 
as  his  messengers.  Tliey  are  to  go  forth  for  him.  But  the  rulers  have  not 
kindly  received  him ;  what  are  they  to  expect  ?  So  he  tells  them  :  1.  That 
their  mission  is  to  imitate  him,  vs.  14-17  ;  and  2.  That  one  would  betray  him, 
v.  18 ;  and  3.  That  they  need  not  be  disheartened  by  the  betrayal,  but  be  con- 
firmed in  faith,  since  Jesus  knew  and  told  them  of  it  beforehand  ;  and  4.  He 
identifies  them  as  messengers  with  himself,  and  both  with  the  Father.  Those 
who  received  the  disciples  would  be  rewarded  as  if  they  had  welcomed  Christ, 
and  the  Father  also.  This  was  intended  to  comfort  their  hearts  in  view  of 
the  coming  treachery  and  trial. 

Suggestive  Applications. — 1.  Christ  gives  hisdisciplesproof  of  his  love. 
2.  He  loves  them  although  imperfect  in  their  fidelity  and  love  to  him.  3.  His 
rebukes  are  put  in  form  to  become  the  strongest  manifestations  of  his  love.  4. 
Treachery  and  evil  are  often  suggestions  from  the  devil.  5.  We  are  not  com- 
pelled to  yield  to  the  wicked  suggestions  of  the  devil,  and  ought  always  to  resist 
him.  6.  Being  in  the  band  of  Christ's  disciples  does  not  insure  against  the 
plots  of  Satan.  7.  We  are  to  imitate  Christ  in  willingness  to  serve  one 
another.  8.  Believers  need  daily  cleansing  from  daily  faults.  9.  Christ 
foretells  many  things  to  confirm  the  faith  of  his  disciples. 

Judas,  the  Betrayer.     13  :  20-30. 

Jerusalem.     Thursday,  April  6,  a.  n.  30. 

Jesus  had  said  that  not  all  the  apostles  were  clean.  He  now  reveals  and 
excludes  the  unclean,  the  false  disciple.  The  method  is  tragic,  yet  in  a 
sense  secret,  and  not  understood,  by  the  others  until  later.  The  narrative  by 
John  is  usually  understood  to  imply  that  Judas  was  excluded  before  the 
Christian  passover,  the  Lord's  supper  was  instituted.  The  band  of  disciples, 
the  germ  of  the  Christian  Church,  must  be  purified,  made  clean,  leaving  no 
unholy  element,  no  worldly  soul,  no  treacherous,  unrepentant  one  in  the  fel- 
lowship, while  this  sacred  ordinance  is  celebrated. 

21.  one  of  you  shall  betray  me]     Having  said  these  things,  Jesus  was 


Common  Version. 

19  Now  I  tell  you  before  it  come,  that,  when 
it  is  come  to  pass,  ye  may  believe  that  I  am  hp. 

20  Verily,  verily,  I  say  mito   you,  He  that 


Revised  Version. 

19  against  me.     From  henceforth  I  tell  you 
V)efore  it  come  to  pass,  that,  when  it  is  come 

20  to  pass,  ye  may  believe  that  I  am  he.  Verily, 


receiveth  whomsoever  I   send  receiveth    me;  verily,  I  say  unto  you,  He  tliat  receiveth 

and  he  that  receiveth   me  receiveth  him  that  whomsoever  I  send  receiveth  me;  and  he 

sent  me.  that  receiveth  me  receiveth  him  that  sent 

21  When    Jesus    had    thus     said,    he    was  me. 
troubled  in  spirit,  and  testified,  and  said,  Ver-    21      When  Jesus  had  thus  said,  he  was  troubled 

ily,  verily,  I  say  unto   you,  that  oqe  of  you  in  the  spirit,  and  testified,  and  said,  Verily, 

Bball  betray  me.  verily,  I  say  unto  you,  that  one  of  you  shall 


John  13  :  22-25]  JUDAS,  THE  BETRAYER.  227 

troubled  in  spirit  and  testified.  For  a  similar  expression  in  regard  to  the 
perturbation  of  Jesus,  see  John  11:33  and  12:27,  the  only  other  places 
where  the  phrase  occurs  in  John.  Here  it  expresses  the  anguish  of  Jesus  in 
considering  that  one  of  his  own  disciples  would  soon  betray  him.  His  agony 
of  mind  was  such  that  he  felt  constrained  to  declare  openly  the  cause  of  it 
and  the  terrible  truth  concerning  his  betrayal.  It  is  therefore  prefaced  by 
the  solemn  Aincu,  Amen,  "  Verily,  verily,"  and  the  general  charge,  "One  of 
you  shall  betray  me."  The  disciples  do  not  appear  to  have  taken  in  the  force 
of  his  allusion  to  the  same  fact  in  v.  18.  Now  they  were  in  amazement  and 
alarm,  and  looked  at  one  another  in  perplexity,  and  with  an  inquiring  gaze, 
as  much  as  to  say,  Which  of  us  is  guilty  of  this  painful  charge? 

23.  Wbom  Jesus  loved]  They  were  now  reclining  at  the  table  for  the 
passover  meal.  One  of  the  disciples  was  reclining  on  Jesus'  bosom,  that  is, 
they  were  lying  upon  the  couch  so  that  one  disciple  had  his  head  upon  or 
against  the  breast  of  Jesus  who  must  have  been  reclining  next  and  just  behind 
the  disciple.  Who  that  disciple  was  John  does  not  say,  except  to  call  him, 
the  one  whom  Jesus  loved,  loved  in  a  special  manner.  This  mode  of  designat- 
ing disciples  is  found  in  John  19  :  26  ;  20:  2 ;  21 :  7,  20,  and  from  21  :  2  it  is 
clear  that  here  it  refers  to  one  of  Zebedee's  sons,  and  the  writer  undoubtedly 
meant  by  this  delicate  reference  to  point  out  himself.  At  the  celebration  of 
the  passover  in  early  times  it  was  customary  to  eat  it  while  standing,  Ex. 
12 :  11,  but  some  time  after  the  captivity  the  custom  was  changed,  and  they 
reclined  at  this  meal,  after  the  manner  of  the  Persians  and  dwellers  in  the 
Euphrates  valley. 

24.  Peter  therefore  beckoned  to  him]    The  company  do  not  seem  to 

have  suspected  Judas.  They  were  all  in  painful  suspense.  Peter  with  his 
usual  impetuosity  and  forwardness,  discovers  a  way  of  gaining  information 
from  the  Master.  Peter  was,  perhaps,  upon  another  side  of  the  table,  but 
facing  Jesus  and  John,  and  catching  John's  eye  he  beckoneth  to  him,  and 
asked  John  to  find  out  who  it  was,  that  Jesus  was  speaking  of  as  the  betrayer. 

25.  Lord,  who  is  it  ?]  So  John  leaning  back,  see  Revised  Version, 
asked,  "Lord,  who  is  it?"  This  conversation  was  evidently  carried  on  in  an 
undertone,  if  not  in  a  whisper.  Meyer  explains  it :  "  He  (John)  raising  him- 
self from  the  ko/.ttoc  (near  the  girdle)  of  Jesus  to  his  breast,  nearer  to  his 
ear,  he  draws  close  to  him,  and  asks  (in  a  whisper)."  But  the  common  mean- 
ing of  Ko^TTog  is  bosom,  though  this  would  not  exclude  the  graphic  picture 
which  Meyer  gives  of  the  act.  The  Greek  word  for  "  leaning  back  "  com- 
monly means  "  throwing  himself  upon  "  or  "  having  fallen  upon  ;"  indicating 
excited  feeling. 

Common  Version.  Revised  Version. 

22  Then  the  disrij)!efi  looked  one  on  an-  22  hftray  me.  The  disciples  looked  one  on 
other,  doubting  of  whom  hespake,  2:i  anotlier,  doubting  of  whom  he  spake.  There 

23  Now  there  was  leanintr  on  .lesus'  bosom  wms  at  the  table  reclining  in  Jesus'  bosom 
one  of  his  disri pies,  whom  .7 esus  loved.  <>ne  of    his    di8tij)le8,   whom    Jesus   loved. 

24  Simon  Peter  therefiue  lieckoned  to  him,  'J4  Sinmn  Peter  therefure  beckoneth  to  liim, 
that  he  should  ask  who  it  should  be  of  whimi  and  saith  unto  him.  Tell  ttx  who  it  is  of 
he  spake.  25  whom   he  speaketh.      He   leaning  back,  as 

2o  He  then  lying  on  Jesuit' breast  saith  unto  j  be  wa.s^  on  Jesus' breast  saith  unto  bim, 
bim,  Lord,  who  is  he  ?  ' 


228  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  13 :  26-29. 

26.  He  it  is,  to  whom]  Jesus  refrains  from  naming  the  betrayer.  In  a 
delicate,  yet  definite  and  unmistakable  way,  he  points  him  out.  The  dipping 
of  a  sop  or  morsel  of  bread  or  meat  by  the  master  of  the  feast,  and  giving  it 
to  a  guest,  was  usually  a  mark  of  honor,  or  grace,  and  is  entirely  in  keeping 
with  Oriental  custom.  The  morsel  was  in  this  case  dipped,  no  doubt,  into 
the  Charoseth,  a  mixture  of  wine  and  fruit  used  at  the  passover  meal.  John 
observes  that  after  Jesus  had  dipped  this  morsel,  he  gave  it  "  to  Judas  the  son 
of  Simon  Iscariot."  See  order  of  Revised  Version  which  closely  follows  the 
Greek.  Wherefore  John  knew  that  Jesus  spoke  of  Judas  as  the  betrayer, 
and  doubtless  informed  Peter.  Whether  others  of  the  band  knew  of  this  is 
not  clear.  From  vs.  28,  29,  it  would  seem  that  none  of  them  realized  pre- 
cisely what  the  betrayal  meant,  and  probably  only  John  and  Peter  understood 
at  the  time  that  Judas  was  the  man. 

21.  after  the  sop  .  .  Satan]  The  sop  did  not  render  Judas  subject  to 
Satan.  There  was  no  magical,  demoniacal  force  in  it.  Not  with  but  after  the 
sop,  came  Satan.  It  is  idle  to  speculate  how  John  knew  this.  The  later 
conduct  of  Judas,  the  words  of  Jesus,  the  influence  of  that  Spirit,  who  would 
guide  them  into  all  truth,  may  account  for  this  knowledge,  or  either  of  them 
alone  is  enough.  Satan  now  took  full  possession  of  Judas,  which  means  that 
Judas  gave  himself  upas  an  instrument  for  the  devil's  use.  It  is  too  late  now 
for  any  change.  Grace,  mercy,  and  repentance  have  fled  ;  their  hour  has 
gone.  Hence  Jesus  says  to  Judas,  What  you  are  to  do,  do  quickly.  The  sin 
you  have  plotted  and  bargained  to  commit,  and  taken  your  price  for  it  already, 
hasten  to  complete.  But  none  at  the  table  understood  the  meaning  of  these 
words,  probably  because  they  did  not  know  what  the  betrayal  meant.  The 
whole  conversation  appears  like  ;in  "  aside  "  to  a  tragedy,  only  half  under- 
stood by  the  actors,  who  imperfectly  hear  the  matter. 

29.  some  thought  .  .  Buy,  etc.]  Some  thought  more  things  were 
needed  for  the  completion  of  the  feast,  and  Judas  was  to  hasten  out  to  pur- 
chase tliem,  so  that  they  might  complete  their  meal  without  delay.  See  note 
under  12  : 1  on  the  bag  or  "  box."  This  charge  has  an  important  bearing  on 
the  passover  controversy  as  to  the  time  when  Jesus  celebrated  it.  He  orders 
Judas  to  do  quickly  what  he  proposed  to  do.  This  gains  new  force,  when  it 
is  understood  that  in  connection  with  it,  the  disciples  supposed  Judas  was 
charged  to  get  what  was  needed  to  complete  the  feast.     But  that  he  should 


Common  Version. 


Revised  Version. 


26  Jesus  answered,  He  it  is,  to  whom  I  shall  26  Lord,  who  is  it?  Jesus  therefore  answer- 
give  a  sop,  when  I  have  dipped  it.  And  when  j  .  eth,  He  it  is,  for  whom  I  shall  dip  the  sop, 
he  had  dipped  tlie  sop,  he  gave  it  to  Judas  Is-  and  give  it  him.  So  when  he  had  dipped 
cariot,  </((?  sow  of  Simon.                                             I        the  sop,  he  taketh  and  giveth  it  to  Judas, 

27  And  after  the  sop  Satan  entered  into  1  27  the  son  of  Simon  Iscariot.  And  after  the 
him.  Then  said  Jesus  unto  him,  That  thou  j  sop,  tlien  entered  Satan  into  him.  Jesus 
doest,  do  quickly.  therefore  saith  unto  him,  Tliat  thou   doest, 

28  Now  no  man  at  the  table  knew  for  what     28  do  quickly.    Now  no  man  at  the  table  knew 


intent  he  spake  this  unto  him 

29  For  some  of  them  thought,  because  Judas 
had  the  bag,  that  Jesus  had  said  unto  him. 
Buy  those  things  that  we  have  need  of  against 
the  feast ;  or,  that  he  should  give  something  to 
the  poor. 

1  Or,  box 


for  what  intent  he  spake  this  unto  him. 
29  For  some  thought,  because  Judas  had  the 
1  bag,  that  Jesus  said  unto  him,  Buy  what 
things  we  have  need  of  for  the  feast ;  or, 
that  he  should  give  something  to  the  poor. 


John  13:30.]  JUDAS,  THE  BETRAYER.  229 


be  thus  charged  lo  buy  quickly  what  was  wanted  if  the  feast  was  to  be  twenty- 
four  hours  Jater,takes  the  force  out  of  the  ciiarge  to  do  it  "  quickly."  Nor 
can  thi.s  be  met  by  the  suggestion  that  it  was  illegal  to  purchase  such  things 
on  the  14th  Nisan,  Compare  allusions  in  Ex.  12 :  16 ;  Lev.  23:7;  Luke 
23:56.  The  Mishna  also  expressly  allowed  the  preparation  and  procuring 
of  food  for  the  meal  upon  the  evening  of  the  14lh,  that  is,  after  sunset- 
See  Tract  Sabbath.  So  the  giving  to  the  poor  was  a  special  gift  at  passovcr 
time,  as  seen  in  Deut.  16  :  14. 

30.    having  received  the  sop  went  out  str«iightway]    See  Revised 

Version.  This  marks  the  departure  of  Judas;  and  following  it,  I  place  the 
institution  of  the  Lord's  Supper.  This  accords  with  the  record  of  Matthew 
and  Mark,  while  Luke  places  the  remarks  about  the  betrayer  in  connection 
with  the  strife  by  a  natural  law  of  association  of  idea.s,  and  without  attempting 
to  follow  the  chronological  order  in  which  the  events  took  place.  See  my 
Commentary  on  Luke,  p.  287,  and  Mark,  p.  171.  As  the  darkness  of  night 
had  fallen  on  the  outer  world,  so  the  horror  of  an  awful  death  and  betrayal 
fell  upon  this  tragic  scene.  There  is  much  variety  of  view  as  to  the  proper 
place  for  introducing  the  institution  of  the  Lord's  Supper.  Some,  as  Keim, 
put  it  at  the  close  of  Chap.  14;  but  "Arise,  let  us  go  hence"  is  against  that 
view.  Meyer  puts  it  here  after  v.  33  ;  Xeander  after  v.  32  ;  Tholuck  after 
V.  34;  Lange  in  v.  34;  Reynolds  after  or  in  v.  2,  and  so  on.  The  simplest 
point  is  here  after  v.  30,  the  beginning  of  v.  31  marking  a  new  feature.  The 
close  connection  which  Godet  urges,  as  an  objection  to  its  insertion  here,  is 
weak,  for  the  Greek  particle  does  not  mark  a  close  logical  connection,  nor 
close  reJation  in  time,  but  merely  a  sequence  in  time. 

The  question  often  arises,  how  is  the  selection  of  Judas  to  be  explained  ? 
Westcott  answers,  "there  are  two  groups  of  explanations:  "  1.  He  was  chosen 
in  obedience  to  God's  will  in  order  that  he  might  betray  Christ ;  2.  That 
Christ  did  not  read  the  inmost  depths  and  issues  of  Judas'  character,  or,  do- 
ing it,  kept  him  near  to  liimself  as  one  trusted  equally  with  others  of  the 
twelve.  The  first  leads  to  the  final  mystery  of  Providence,  the  second  leads 
to  the  mystery  of  the  union  of  divinity  with  humanity.  The  full  explanation 
of  the  mystery  involves  the  comprehension  of  the  possibility  of  sin  and  of 
fellowship  between  the  finite  and  infinite.  It  is  a  brancli  of  that  broader  pro- 
found mystery  that  runs  through  all  human  life.  That  Judas  was  chosen  of 
Christ  is  only  a  part  of  the  great  mystery  of  sin  and  moral  responsibility  to 
God,  as  the  divine  Sovereign  of  the  universe. 

Suggestive  Applications. — 1.  What  pain  and  sorrow  Jesus  endured  be- 
cause of  sinful  man  !  2.  One  of  the  sharpest  trials  of  life  is  to  be  betrayed  by 
those  who  have  been  among  our  most  intimate  friends.  3.  How  deep  and 
deadly  is  the  malice  of  the  devil !  4.  Great  religious  privileges  unimproved 
harden  the  heart,  and  make  the  sinner  reckless.  5.  The  true  disciple  keeps 
very  near  to  Jesus.    6.  The  innocent  are  perplexed  and  troubled  over  a  charge 


Common  Version. 


Revised  Version. 


30  lie  tlieii,  liiiviiig  ii-ct-ived   tlie  sop,  went     30  Uo  IIiph  li.iving  n-cciviMl  tlie  sop  went  out 
immediately  out;  and  it  wad  night,  I        straightway  :  and  it  was  night. 


230  COMMENTARY   ON   THE  GOSPEL  OF  JOHN.  [John  13 :  31-33. 

of  treachery,  but  in  a  different  manner  from  the  guilty.  7.  Jesus  knows  the 
heart  of  his  followers.  8.  He  points  out  the  wrong-doers,  but  with  pain,  and 
by  a  sign.     9.  True  disciples  are  slow  to  suspect  evil  in  their  associates. 


A  New  Commandment  ;  Warning  to  Peter.    13 :  31-38. 

Jerusalem.    Thursday  Evening,  April  6,  a.  d.  30. 

Judas  departs  into  the  darkness  of  the  night,  and  of  his  own  deep  treachery. 
Jesus  now  has  intimate  discourse  with  his  chosen  faithful  disciples,  without 
the  disturbing  presence  of  the  betrayer,  but  yet  he  must  deal  with  some  weak 
disciples.  His  words  are  comforting,  tender,  instructive,  now  and  then  full 
of  solemn  warning,  as  those  to  Peter ;  the  whole  interview  continuing  to  the 
close  of  Chap,  17.  We  shall  have  occasion  to  note  as  we  study  these  passages, 
their  solemn,  mysterious,  and  spiritual  significance,  and  that  they  reveal  the 
inmost  yearnings  of  the  Son  of  God  for  his  disciples. 

31.  when  .  he  was  gone  .  .  Jesus  saith]  The  opening  of  this  dis- 
course begins,  as  Godet  suggests,  like  a  cry  of  relief  from  the  mind  of  Jesus 
at  the  departure  of  Judas.  The  conflict  with  his  betrayer  is  over ;  Judas  is 
separated  from  the  band  of  inner  friends.  There  is  a  triple  declaration  of 
glory :  a  glory  of  the  Son  of  man  ;  of  God  in  the  Son  of  man,  and  a  glory  of 
the  Son  by  the  Father,  and  that  at  once  through  his  death  and  resurrection. 
While  Judas  has  gone  out  to  betray  Jesus,  and  is  even  now  arranging  to 
carry  out  his  part  of  the  wicked  bargain,  Jesus  speaks  in  notes  of  triumph 
and  of  glory.  The  last  clause  is  the  same  thought  which  the  apostles  caught 
up  a  little  later,  "  being  by  the  right  hand  of  God  exalted,"  Acts  2 :  33.  Au- 
gustine acutely  suggests  that  "now  is  the  Son  of  man  glorified,"  means  the 
glory  which  comes  to  the  Lord  when  the  wicked  are  separated  from  him,  a 
glory  which  was  peculiarly  upon  him  when  Judas  departed  from  the  com- 
pany. Some  critical  scholars  connect  the  first  clause  of  v.  31  with  v.  30,  and 
read  "  it  was  night  when  he  went  out."  They  also  omit  the  first  clause  of  v. 
32,  which  is  not  in  the  Sinaitic  (1st  hand,  but  it  is  in  3rd  hand  corrector),  the 
Vatican,  and  some  other  old  manuscripts  and  ancient  versions.  It  is  put  in 
brackets  by  Lachmann  and  Tregelles,  and  rejected  by  Tischendorf,  Westcott 
and  Hort  and  the  Revised  Version. 

33.  le  shall  seek  me]  Tliis  is  a  repetition  of  the  thought  in  Jesus' 
discourse  to  the  Jew.s,  John  7  :  3-4-36 ;  8  :  22,  23;  12  :  35,  36.  Here  it  is 
sharper  and  clearer,  and  must  refer  to  their  perplexity,  doubt  and  concern  in 


Common  Version. 

31  %  Therefore,  when  he  was  gone  out,  Jesus 
said,  Now  is  the  Son  of  man  glorified,  and  God 
is  glorified  in  him. 

32  If  God  be  glorified  in  him,  God  shall  also 
glorify  him  in  himself,  and  shall  straightway 
glorify  him. 

33  Little  children,  yet  a  little  while  I  am 
with  you.  Ye  shall  seek  me;  and  as  I  said 
unto  the  Jews,  Whither  I  go,  ye  cannot  come  ; 
80  now  I  say  to  you. 

1  Or,  tca^ 


Revised  Version. 

31  When  therefore  he  was  gone  out,  Jesus 
saith,  Now  l  is  the  Son  of  man  glorified,  and 

32  God  -  is  glorified  in  him  ;  and  God  shall 
glorify   him   in   himself,  and    straightway 

33  shall  he  glorifj'  him.  Little  childrer),  j-et 
a  little  while  I  am  with  you.  Ye  shall 
seek  me  :  and  as  I  said  unto  the  Jews, 
Whither  I  go,  ye  cannot  come ;  so  now  I 


JoHW  13  :  34,  35.]    A  NEW  COMMANDMENT;  WARNING  TO  PETER.  231 


regard  to  liini  after  his  crucifixion,  and  resurrection.  Jesus  was  to  be  sepa- 
rated from  his  disci{>le.s  by  death  ;  they  could  not  pass  into  his  spiritual  state, 
to  have  fellowsliip  witli  hira  after  his  resurrection  in  the  way  they  had  before 
that  event.  They  would  stand  in  altogether  new  relations  to  the  Master, 
\Vliilethey  remained  on  the  earth,  that  condition  must  remain  a  wall  of  p;ir- 
tition  between  tliem.  They  might  seek  hiiu,  long  for  him  in  the  old  life  and 
relations,  but  neither  could  be  restored.  The  time  was  short ;  oidy  a  little 
while,  a  few  hours,  and  that  old  relation  must  end  ;  he  would  be  no  longer  with 
them  in  the  flesh  ;  his  glorified  form  would  have  only  enough  in  common  with 
the  present  life  for  them  to  recognize  identity  of  person,  but  into  that  resurrec- 
tion life  they  now  could  not  enter. 

34.    A  new  conimaiHlment  .  .  love  one  another]     This  is  not  a 

mere  reflection  of  the  Mosaic  command,  "  Love  thy  neighbor  as  thyself,"  Lev. 
19  :  18.  It  was  new  in  the  tifpe  of  love  to  be  exercised.  It  was  to  be  a  Christ- 
like love,  "even  as  I  have  loved  you."  It  is  true,  this  may  be  understood, 
"love  one  another,  because  I  have  loved  you,"  but  the  Greek  KuBug  usually 
has  a  deeper  significance,  implying  the  manner  or  kind  of  love,  that  is,  a  love 
to  one  another,  of  the  same  nature  as  the  love  of  Christ  for  them.  But  if 
this  may  not  be  pressed  on  grammatical  grounds,  yet  the  love  they  were  to 
have  for  one  another  clearly  could  not  be  of  the  old  worldly  nature,  but  must 
partake  of  the  nature  of  all  Christian  love,  since  they  were  henceforth  to  be 
Christ's.  So  the  sense  comes  to  much  the  same  result,  only  in  this  case  it 
designates  the  motive  for  love,  rather  than  its  character.  It  must  be  not 
merely  a  sentimental,  invisible  love  of  a  purely  spiritual  nature,  but  one 
which  the  world  can  discover,  mark  and  recognize  as  peculiar  to  the  followers 
of  Christ,  v.  35.  Compare  John  3:16,  and  John  17:18,  22.  This  was  the 
case  in  the  early  period  of  the  church,  during  the  terrible  persecutions 
through  which  Christians  passed.  Tertullian  notes  that  it  was  a  common 
saying  among  the  heathen  in  his  day,  "  See  how  these  Christians  love  one 
another."  Even  the  apostate  Julian  pointed  to  them  as  patterns  in  this 
respect.  Unless  there  is  something  peculiar  in  the  nature  of  the  love  here 
intended,  it  is  not  easy  to  see  in  what  sense  this  was  a  new  commandment,  that 
is,  one  involving  some  new  principle.  It  might  on  the  second  interpretation 
involve  a  new  motive,  but  not  a  new  principle  of  love.  That  could  only  be 
new  which  carried  a  new  kind  or  quality  of  love  with  it.  It  was  this  self- 
sacrificing  love  of  Christ,  that  love  which  appeared  so  illustrious  in  the 
martyrs,  which  made  this  essentially  a  new  commandment,  hitherto  unknown 
in  the  Jewish  Church,  but  manifested  in  many  ways  to  the  world  in  the 
Christian  Church.  Their  discipleship  was  to  be  proved  to  the  world,  not  by 
majesty,  eloquence,  wisdom,  wonder-working  or  miracles,  but  by  love  for  one 


Common  Version. 

34  A  new  C"nini.irnlment  I  give  unto  you, 
That  ye  love  one  another  ;  as  I  have  loved  you, 
that  ye  also  love  fine  another. 

:J5  By  this  shall  all  men  know  that  ye  are 
my  disciples,  if  ye  have  love  one  to  another. 


Revised  Version. 

34  say  unto  you.  A  new  commandment  I 
give  unto  you,  that  ye  love  one  another; 
1  even  as  I  have  loved  yon,  that   ye  also 

35  love  one  another.  By  this  shall  all  men 
know  that  ye  are  my  disciples,  if  ye  have 
love  one  to  another. 


1  Or,  even  as  I  loved  you,  that  ye  also  may  love  one  another 


232 


COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  13 :  36-38. 


another.  Notice  how  John  iterates  and  re-iterates  it  in  his  letters:  1  John 
2 :  5,  9  ;  3 : 1,  10,  11,  14, 16, 17, 18 ;  4  :  7, 10, 11,  12,  19,  21 ;  5  :  2 ;    2  Joiin  5,  6. 

36.  Lord,  whither  goest  thou  ?]  Peter  is  dazed  by  the  Lord's  words, 
and  in  his  perplexity  seeks  an  explanation  of  the  Master.  The  answer  gives 
hiai  little  light,  in  fact  it  seems  to  have  led  him  into  deeper  perplexity,  for 
the  Lord  simply  repeats  .what  lie  had  before  said,  now  applying  the  words 
directly  to  Peter,  but  with  a  peculiar  addition  of"  now"  and  "afterward." 

37.  why  cannot  I  follow  thee  [even]  now  ?]  Is  it  because  my  fidelity 
to  thee  is  small?  Or,  am  not  I  devoted  to  thee  and  thy  fortunes?  You 
doubt  me:  I  am  not  false,  untrue,  "I  will  lay  down  my  life  for  thee."  Is  it 
shame;  is  it  opposition  from  the  Jewish  hierarchy;  is  it  that  thou  wilt  need 
some  to  defend  thee?  I  will  do  it  with  my  life.  Why  am  I  not  suitable? 
Why  unable  to  follow  thee?  Thus  the  impulsive  disciple  pours  out  his 
heart,  sore  and  wounded  by  the  saying  of  the  Master.  Ah !  how  little  he 
knew  of  himself. 

38.  Verily  .  .  denied  me  thrice]    What  a  painful,  sorrowful   tone 

must  have  subdued  the  voice  of  Jesus,  as  he  spoke  this  emphatic,  awful  warn- 
ing !  Here  again  is  kindness,  love,  and  compassion  mingled  with  foreknowl- 
edge and  warning.  Alas,  how  soon  was  it  forgotten !  The  solemn  predictive 
warning  did  not  prevent  the  free  act  of  Peter,  which  followed  so  soon  after; 
so  we  are  amazed  at  his  forgetfulness.  But  how  soon  do  we  forget !  You 
will  not  only  soon  be  unwilling  to  lay  down  your  life  for  me,  but  you  will 
thrice  deny  me  before  another  morning's  sun  comes.  The  order  of  this  pre- 
diction of  Peter's  denials  is  variously  explained.  In  Matthew  and  Mark  this 
prediction  appears  in  connection  with  the  journey  to  Gethsemane.  In  Luke 
it  appears,  as  here  in  John,  in  connection  with  the  passover.  Some  suppose 
that  this  prediction  was  twice  made  by  our  Lord.  Others  suppose  that  Mat- 
thew and  Mark  notice  it  out  of  its  historic  relations  to  other  events,  and  upon 
the  common  law  of  association  of  ideas.  Either  explanation  is  admissible, 
but  the  latter  is  more  satisfactory  than  the  former.  The  prediction  made  a 
profound  impression  on  Peter,  since,  so  far  as  the  record  shows,  he  remains 
silent.  He  next  appears  as  the  violent  man  of  blood,  who  draws  his  sword 
and  smites  the  servant  of  the  high  priest.  Possibly  he  is  spurred  to  this  rash 
act,  because  still  smarting  under  the  pain  of  that  prediction  of  disloyalty  to 
his  Lord. 

Suggestive  Applications. — 1.  "Christ  is  glorified  by  the  purifying  of 
Christian  societies."  Matthew  Henry.  2.  Christ  is  glorified  through  suffering; 
so  are  his  people.     3.  Christ  is  exalted   through  humiliation  ;  he  humbled 


Common  Version. 

36  f  Simon  Peter  said  unto  him.  Lord, 
whither  goest  thou?  Jesus  answered  him, 
Whither  I  go,  thou  canst  not  follow  me  now ; 
but  thou  shalt  follow  me  afterwards. 

37  Peter  said  unto  him,  Lord,  why  cannot 
I  follow  thee  now  ?  I  will  lay  down  my  life 
for  til  J'  sake. 

38  Jesus  answered  him.  VTilt  thou  lay  down 
thy  life  for  my  sake  ?  Verily,  verily,  I  say 
unto  thee,  The  c^ck  shall  not  crow,  till  thou 
hast  denied  me  thrice. 


Revised  Version. 

36  Simon  Peter  saith  unto  him,  Lord, 
whither  goest  thou  ?  Jesus  answered, 
Whither  I  go,  thou   canst   not   follow  me 

37  now  ;  but  thou  shalt  follow  afterwards.  Pe- 
ter saith  unto  him,  Lord,  why  cannot  I 
follow  thee  even  now?     I  will   lay  down 

38  my  life  for  thee.  Jesus  answereth.  Wilt 
thou  lay  down  thy  life  for  me?  Verily, 
verily,  I  say  unto  thee,  The  cock  shall  not 
crow,  till  thou  hast  denied  me  thrice. 


John  14:1,2.] 


MANSIONS  IN  THE  FATHER'S  HOUSE. 


233 


himself;  God  highly  exalted  liini.  4.  The  new  law  of  love  displaces  the  old 
law  of  retaliation.  5.  The  law  of  sacrifice  for  the  sake  of  others  is  a  Chris- 
tian rule.  6.  Our  curiosity  to  know  the  **  wherefore  "  of  God's  providences  is 
not  always  satisfied.  7.  The  self-confident  often  fall  into  great  snares.  8.  The 
believer  does  not  always  know  his  own  weakness.  9.  The  most  confident  are 
sometimes  the  least  safe  in  their  spiritual  steadfastness. 


Mansions  in  the  Father's  House.    14:1-14. 

Jerusalem.  Thuksdat  Eve,  April  6,  a.  d.  30. 
Nowhere  in  Gospel  history  are  there  words  so  tender,  revelations  so  holy, 
and  feelings  so  sacred  as  here.  Luther  calls  them  "  a  treasure  and  jewel,  the 
best  and  most  consoling  sermons  that  the  Lord  Christ  delivered  on  earth." 
They  reveal  the  depth  of  holy  sympathy  that  Christ  has  for  his  suflfering  dis- 
ciples. He  tells  them  of  the  home  for  them  in  the  Father's  house,  of  the 
coming  of  the  Comforter,  the  Holy  Spirit,  of  the  need  of  abiding  in  Christ, 
of  his  great  love  for  them,  of  their  exaltation  to  be  his  friends,  of  trials  but 
comforts  in  them,  of  how  they  are  to  pray,  and  closes  with  the  remarkable 
intercessory  prayer  for  their  salvation  and  preservation  from  the  evils  of  this 
world,  their  unity,  and  his  desire  that  they  behold  his  glory. 

1.  Let  not  your  heart  be  troubled]  Your  heart  (the  singular),  as 
if  all  disciples  were  of  one  heart  and  soul,  as  indeed  they  are  in  Christ.  The 
Common  Version  renders  the  first  and  last  clause  of  this  verse  as  imperative, 
but  the  middle  clause  as  indicative,  which  the  English  revisers  retain.  The 
American  revisers  with  greater  consistency  render  the  three  clauses  uniformly 
in  the  imperative,  which  is  preferable.  The  three  clauses  appear  in  direct, 
hortatory  address,  and  not  declarative.  In  the  Greek  the  three  forms  are 
alike  and  should  be  rendered  alike,  either  all  indicative  or  all  imperative.  It 
may  be  read  in  three  ways:  1,  as  declarative  in  all  the  clauses ;  2,  as  imper- 
ative in  all;  or,  3,  as  partly  declarative  and  partly  imperative.  This  is  an 
instance  in  which  the  Greek  has  less  precision  than  the  English  tongue.  If 
taken  in  the  imperative,  then  it  means  that  the  disciples  are  to  have  a  deeper, 
profounder  faith  in  God.  They  had"  faith  already,  hence  it  could  not  be  an 
exhortation  to  a  first  belief  in  CJod,  except  in  a  more  spiritual  and  unusual 
manner  not  yet  experienced  by  them.  This  step  of  profound  belief  in  God 
being  taken,  they  would  be  able  to  take  the  next  step  of  a  similar  profound 
belief  in  Jesus.  Thus  firm  in  faith,  their  heart  need  not  be  troubled  by  the 
disaffection  of  the  Jews,  or  the  treachery  of  Judas  even,  one  of  their  own 
number,  or  by  the  weakness  of  Peter  who  would  be  overcome,  and  soon  deny 
the  Master. 

2.  many   mansions]     The    Father's    house  may  refer  to  heaven   in 


Common  Version. 

("IHAP.    XIV.— Let     not    your     heart    l.e 
J    troubled  :  ye  believe  in  God,  believe  also 
in  me. 

2  In  my  Father's  house  are  many  mansions  : 
It  it  were  not  .^o,  I  would  have  told  you.  I  go 
to  prepare  a  place  for  you. 


Revised  Version. 

14     Let  not  your  lieart  be  troubled  :  '  believe 

2  in  God,  believe  also  in  nio.    In  my  Father's 

house  are  many  -  nmiisions  ;  if  it  were  not 

so,  I  would  have  told  you  ;  for  I  go  to  pre- 


1  Or,  ye  believe  in  God        -  Or,  abidiug-placea 


234 


COMMENTARY   ON  THE  GOSPEL  OF  JOHN. 


[John  14 : 3. 


priests,  Levites 
earthly  temple, 
on   Dent,  says : 
in  that  world." 
It  may  include 


general,  although  it  is  better  to  take  it  as  representing  the  temple  as  it  were 
where  the  glory  of  God  more  particularly  dwells.  For  the  figure  seems  to  be 
borrowed  from  the  great  temple  at  Jerusalem,  the  Father's  earthly  house. 
To  the  devout  Jew  the  temple  at  Jerusalem  was  the  place  of  holy  delight ; 
there  they  would  wait  in  the  presence,  and  behold  the  unspeakable  glory  of 
"Jehovah."  The  "  mansions"  refer  to  courts,  rooms  or  "abiding  places" 
(see  margin  of  Revised  Version),  fitted  up  for  each  one,  as  there  were 
chambers  fitted  up  in  the  courts  and  colonnades  of  the  temple  for  the 
and  others  who  were  called  to  render  service  about  the 
The  thought  is  found  in  Jewish  writings.  One  old  writer 
"  liow  many,  many  mansions  are  there  for  the  righteous 
Compare  John  2  :  16,  "my  Father's  house,"  and  Luke  2  :  49. 
the  idea  also  of  a  royal  palace ;  as  with  Jehovah  the  two 
would  be  identical.  Thus  Jesus  would  go  away  to  prepare  like  abodes, 
chambers  in  the  heavenly  temple  for  his  people.  If  this  were  not  his  purpose 
he  would  have  told  his  followers.  For  we  are  not  to  read,  "If  it  were  not  so 
I  would  have  told  you  [that]  I  go  to  prepare  a  place  for  you,"  as  some  read. 
This  is  directly  opposed  to  the  tenor  of  v.  3.  In  13:33,  36,  Jesus  had  re- 
ferred to  some  mysterious  departure  from  his  disciples.  Then  the  treachery 
of  Judas,  the  dark  shadow  of  the  coming  denial  by  Peter,  and  the  arrest  and 
crucifixion  of  Jesus  himself  troubled  their  hearts.  They  would  be  sad 
and  lonely  and  homeless.  Jesus  comforts  them  by  an  assurance  of  faith  in 
God  and  in  him,  and  by  telling  of  a  "home"  he  will  go  to  prepare  in  the 
glorious  house,  the  temple  of  the  New  Jerusalem  above.  They  will  not  be 
hoineless,  nor  friendless.  How  many  millions  of  hearts,  bleeding  and  sore, 
have  found  consolation  in  these  beautiful,  blessed  words !  The  "  Father's 
house  "  is  portrayed  to  us  as  a  definite  place,  as  well  as  a  state  or  condition  of 
being.  Lange  says :  "  There  must  be  some  place  in  the  upper  world  where 
the  beauties  and  wonders  of  God's  works  are  illuminated  to  the  highest 
transparency  by  his  power  and  holy  majesty,  where  the  combination  of  lovely 
manifestations,  as  seen  from  radiant  summits,  the  enraptured  gaze  into  the 
quiet  valleys  of  universal  creation,  and  the  streams  of  liglit  which  flow 
through  them,  must  move  the  spirits  of  the  blest  in  the  mightiest  manner,  to 
cry  out,  Holy !  Holy !  Holy !  And  there  is  the  holiest  place  in  the  great 
temple.  .  .  .  The  radiance  of  the  city  of  God  beams  mightily  upon  our 
bodily  vision  if  we  do  but  step  forth  into  the  starry  night.  Its  glory  and 
higher  nature  have  been  made  evident  by  science.  But  to  the  believers  alone 
do  the  heavens  disclose  themselves  as  the  Fatherland,  and  heritage  of  the 
blessed.  Unto  Christians  it  is  said :  "  Ye  are  come  unto  the  city  of  the 
living  God,"  and  "  in  my  Father's  house  are  many  mansions." — Das  Land  der 
HerrlichkeiL 

3.    where  I  am,  there  ye  may  be  also]    Just  before,  he  had  spoken  of 

going  away  where  they  could  not  come.     13  :  33.     Now,  however,  he  reassures 


Common  Version. 

3  And  if  I  go  and  prepare  a  place  for  you,  1 
will  come  again,  and  receive  you  unto  myself; 
that  where  I  am,  there  ye  may  be  also. 


Revised  Version. 

3  pare  a  place  fur  yon.  And  if  I  go  and  pre- 
pare a  place  for  yon.  I  come  again,  and  will 
receive  you  unto  myself;  that  where  I  am, 


John  14:4-6.]  MANSIONS  IN  THE  FATHER'S  HOUSE.  235 

them  of  11  better  home,  imd  an  eternal  companionship  with  liim  in  tlie  Father's 
heavenly  house.  To  what  coming  does  this  word  tpxoiuu  "coining"  refer? 
This  has  been  variously  answered  :  1.  To  the  second  advent.  But  this  would 
be  too  remote  to  be  of  mucii  comfort  to  the  troubled  disciples.  2.  To  Jesus' 
return  after  his  resurrection.  But  he  did  not  take  his  disciples  to  be  perma- 
nently with  him  at  that  time.  3.  To  a  coming  through  the  Holy  Spirit,  v.  17. 
But  that  coming  of  the  Spirit  was  to  abide  with  the  believer  on  the  earth,  and 
not  to  take  him  to  be  with  Christ  in  the  Father's  house.  4.  To  his  coming  at 
the  death  of  each  believer.  This  is  the  simpler  view,  and  Dwight  relieves 
the  objection  to  it,  that  "  coming"  is  not  used  in  this  sense  elsewhere,  by  sug- 
gesting that  there  is  a  figurative  representation  in  the  entire  discourse.  Thus 
at  the  end  of  the  work  of  each  disciple  Jesus  will  come,  as  a  friend  comes, 
and  receive  him  to  the  heavenly  home.  Notice  the  continuous  action  ex- 
pressed in  "I  come  again,"  I  am  ever  coming,  through  the  resurrection,  the 
Comforter,  the  providences  of  life,  to  receive  you,  all  believers,  to  myself. 
When  so  received  you  will  be  where  I  am  forevermore.  Compare  also  Acts 
7  :  59,  and  Paul's  at  home  or  present  with  the  Lord,  2  Cor.  5:8;  Phil.  1  :  23, 
and  his  comforting  words  to  the  Thessalonians  in  regard  to  their  pious  dead, 
1  Thess.  4  :  15-18. 

4.  M'llither  I  go  ye  know]  Notice  the  short  reading  of  the  Revised 
Version,  following  the  Sinaitic  and  Vatican  Manuscripts.  The  longer  read- 
ing is  found  in  the  Alexandrian  manuscript ;  but  in  view  of  the  weight  of 
authority  against  it,  and  of  the  question  of  Thomas  which  amounts  to  a  flat 
contradiction  of  the  Lord's  assertion,  the  shorter  reading  is  probably  the  true 
one.  The  disciples  ought  to  have  known  the  way  whither  Jesus  was  going  ; 
theway  of  sacrifice  through  death  to  life,  the  resurrection  to  the  new  spiritual, 
eternal  life.  If  they  understood  him  to  be  the  Christ,  they  should  know  the 
mission  of  the  Messiah,  and  his  work  of  redemption  for  his  people. 

5.  Thomas  saith  .  ,  we  know  not]  Thomas  no  doubt  voices  the 
general  perplexity  of  the  band.  They  understood  that  Jesus  was  in  some  way 
to  be  taken  from  them;  but  whither?  "Was  he  going  to  redeem  the  nation 
from  Roman  bondage?  Would  he  restore  the  kingdom,  the  rule  to  Israel? 
How  can  we  know  the  why,  when  we  are  in  sucli  uncertainty  about  all  your 
plans,  and  futiu-e  movements?  Surely  there  is  an  outspoken  honesty  in  these 
words  of  Thomas,  even  though  they  are  tinged  with  questionings  or  doubt. 
Jesus  had  put  emphasis  on  the  "  way  ;  "  Thomas  puts  it  on  the  "  whither." 

6.  I  am  the  way]  Jesus  does  not  answer  the  question  uppermost  in 
the  mind  of  Thomas  respecting  the  "whither,"  but  defines  his  own  thought 


Common  Version. 

4  And  whitlier  I  go  ye  know,  and  the  way 
ye  know. 

5  TlKimaa  saith  unto  him,  Lord,  we  know 
not  wliither  thou  guest;  and  how  can  we  know 
the  way  ? 

6  Jesus  saith  unto  liiin,  I  am  tlie  way,  the 
truth,  and  the  life  :  no  man  conieth  tinto  t)ie 
Father,  hni  I  v  mr. 


Revised  Version. 

4  Uifre  ye  may  he  also.     '  .\nd  whitlier  I  go, 

5  ye  know  tlie  way.  Thomas  saith  unto  him, 
Loiil,  we  know  not    wliitlier   thou   goeft ; 

C  liow  know  we  the  way?  Jesus  saitii  unto 
liini,  I  am  tlie  way.  and  the  trutii.  and  the 
life:  uo  one  Cometh  unto  the  Father,  but 


'  .Many  aricii-iit  autiionties  read  And  whither  I  go  ye  know,  ami  the  way  ye  know, 

16 


236  COMMENTARY   ON  THE  GOSPEL  OE  JOHN.  [John  14 : 7-9. 

in  regard  to  the  way.  The  three  terms  do  not  explain  three  distinct  things, 
nor  are  they  strictly  one  and  the  same  thought.  The  first  is  the  figure  of  one 
going  to  heaven.  As  we  reach  a  place  by  some  higliway,  so  we  must  reach 
the  Father's  house  through  Jesus.  The  second  is  the  idea  of  the  truth  and 
true  man  spiritually.  But  as  sinners  there  is  no  possibility  of  becoming  true, 
of  dwelling  in  the  truth,  but  by  dwelling  in  Jesus  the  absolute  truth.  The 
third  is  the  thought  of  life  as  contrasted  witli  spiritual  death  to  which  the 
human  race  is  subject  because  of  sin.  There  is  no  true  life  in  this  world  ex- 
cept through  Christ,  the  absolute  author  of  all  life.  See  John  1 :  3,  14,  17. 
Yet  the  three  come  to  the  same  result :  Christ  alone  is  the  author  and  means 
of  our  salvation. 

No  man  [one]  cometh  unto  the  Father,  but  by  me]    This  was  said 

before  to  Jews,  John  6  :  45.  Here  it  is  brought  out  more  definitely.  It  has 
pleased  the  Father  to  offer  the  Son  as  the  only  method  of  access,  the  only 
way  of  acceptance  with  God.  Through  Jesus  Christ  we  may  come  to  God, 
and  no  one  can  come  by  any  other,  and  be  received. 

1,  If  ye  had  known  me]  If  you  had  fully  understood  me  and  ray 
mission,  you  would  know  tlie  Father.  Hitherto  they  had  not  fairly  under- 
stood who  their  Master  was,  that  is,  his  true  character.  Even  though  they 
knew  him  as  tlie  Messiah,  still  in  common  with  the  Jewish  world  of  their 
time,  their  ideas  of  the  Messiah  were  very  confused,  vague  and  imperfect,  con- 
fined to  the  temporal  idea  and  reign,  and  scarcely  taking  any  account  of  the 
great  spiritual  features  of  his  work.  But  now  the  time  had  come  for  a  more 
full  and  complete  revelation  of  himself  to  his  disciples.  Hence  Jesus  imme- 
diately adds,  "  from  henceforth  ye  know  him."  The  arrest,  trial,  crucifixion 
and  resurrection  would  make  all  this  marvelously  clear  to  them.  Compare 
the  discourse  to  the  two  during  the  walk  to  Emraaus,  Luke  24 :  25-31,  45. 

8.  Philip  saith  .  .  shew  us  the  Father]    This  request  shows  how 

imperfect  was  their  understanding  of  what  Jesus  was  .saying,  and  of  his  rela- 
tion to  the  Father.  Philip  appears  to  have  been  of  the  Greek  materialistic 
type.  He  would  literally  see  the  Father.  Perhaps  he  had  some  dim  thought 
of  the  appearance  of  Jehovah  to  Moses,  "  shew  me  thy  glory,"  Ex.  33 :  18  ;  or 
in  the  temple,  and  wanted  a  realistic  view  of  the  presence.  If  they  could  only 
have  that,  it  would  be  enough  to  sustain  and  satisfy  them  all. 

9.  hast  thou  not  known  me?]  Or,  "Dost  thou  not  know  me, 
Philip?"  There  is  a  sad,  painful  tone  in  this  question.  After  all  this  long 
training,  these  years  of  companionship,  these  many  explanations  concerning 


Common  Version. 

7  If  ye  had  known  me,  ye  should  have  known 
my  Father  also:  and  from  hencefortli  ye  know 


Revised  Version. 

7  iby  me.    If  ye  liad  known   me,  ye  would 
have  known  my  Father  also .-  from  hence- 


hini,  and  have  seen  him.  forth   ye  know  him,  and   have  seen   him. 

8  Philip  saith  unto  him,  Lord,  shew  us  the  8  Philip' saith  unto  him,  Lord,  shew  us  the 
Father,  and  it  sufiBceth  us.  9  Father,  and    it  sufficeth   us.     Jesus  saith 

9  Jesus  saith  unto  him,  Have  I  heen  so  long  unto  him,  Have  I  been  so  long  time  with 
time  with  you,  and  yet  hast  thou  not  known  j-ou,  and  dost  thou  not  know  me,  Philip?  he 
me,  Philip?  he  that  hath  seen  me  hath  seen  I  that  hath  seen  me  hath  seen  the  Father; 
the  Father;  and  how  sayest  thon  tffn,  Shew  u? 

the  Father? 

1  Or,  through 


John  14: 10-12]. 


MANSIONS  IN  TllK  fATMEll'S  IIOUSE. 


237 


the  oneness  of  the  Father  and  me,  do  you  not  yet  understand  ?  Have  you  not 
yet  really  become  acquainted  wilii  my  character?  Then  he  explains  how  lie 
comes  to  reveal  the  Father.  Rightly  seeing  Christ  is  to  see  the  Father.  As- 
suming that  Philip  is  a  true  discijjle,  then  he  has  seen  Jesus,  and  how  could 
he  say  "  shew  us  the  Father?"  There  is  no  physical  appearance  of  the 
Father,  for  he  "  is  a  spirit."     John  4  :  24. 

10.    I  am  ill  the  Father,  and  the  Father  in  nie?]    The  two  live 

in  one  group  essentially  as  one  being.  The  mystery  of  the  unity  of  the  Son 
and  the  Father  is  put  in  an  interrogative  form,  but  is  in  fact  the  strongest 
implied  declaration  of  the  fact.  In  v.  11  the  fact  is  repeated.  The  Son 
speaks  no  word  of  himself  alone,  for  the  Father  dwells  in  him  and  the  words 
and  works  are  those  of  the  Father.  Seeing  the  Christ  is  seeing  the  Father; 
but  this  cannot  be  physical  seeing;  it  must  refer  to  the  profounder  spiritual 
being  and  seeing  of  God.  We  are  at  once  reminded  of  the  profound  truth 
with  which  John  begins  his  Gospel,  the  eternal  unity  of  the  "Word  with  God, 
and  that  the  Word  was  God.  If  Philip  could  not  understand  this  mystery  of 
the  spiritual  existence  of  the  Son  and  Father  which  was  invisible,  and  his 
faith  staggered  over  it,  then  he  might  believe  the  works,  which  were  realistic 
and  visible  things,  just  the  evidence  he  was  in  fact  calling  for,  v.  8. 

12.    the  works  that  I  do  shall  he  do  also ;  and  greater]     You 

cannot  see  the  Father,  but  you  can  see  the  works  of  God.  There  are  marvels 
of  power,  and  miracles  of  grace  filling  the  world  with  proofs  of  the  presence 
of  God  in  every  age.  See  the  great  English  ])eoples  of  to-day  sprung  from  the 
rude  Briton  and  Druid  worshipper  of  yesterday !  Jesus  says  to  his  disciples, 
these  works  of  God  are  not  to  cease  with  my  leaving  you.  The  believer  on 
Jesus  shall  be  given  power  to  do  works  of  the  same  kind  as  those  Jesus  him- 
self did.  The  "greater"  (not  works,  for  there  is  no  word  for  it  in  Greek) 
were  those  of  a  spiritual  nature,  greater  things,  or  results  in  intensity,  degree 
and  number  following  the  gift  of  the  Spirit.  The  ascended,  exalted  Lord 
would  do  more  in  this  respect  for  and  through  his  disciples  than  in  his  state 
of  humiliation.  The  promise  began  to  be  fulfilled  on  the  day  of  Pentecost. 
The  glory  of  it  is  realized  in  part  in  every  wave  of  spiritual  revival  that 
sweeps  through  a  community,  but  more  generally  in  the  world-wide  spread 
of  Christianity,  in  the  zeal  and  eflficiency  and  victories  of  modern  Christian 
missions,  in  the  uplifting  of  whole  nations  and  races  from  degradation,  idola- 
try, cruelty  and  vice,  to  Christian  civilization,  love,  purity,  and  worship  of 
\he  true  God.     Christianity  works  wonders,  miracles  of  healing,  saving  from 


Common  Version. 

10  Believest  thou  not  that  I  am  in  the  Fa- 
ther, and  the  Father  in  nie  ?  the  words  that  I 
speak  unto  you  I  speak  not  of  myself:  hut 
tiie  Fatlierthat  dwelletli  in  me,  he  doeth  the 
works. 

11  Believe  mc  that  I  am  in  the  'Father,  and 
the  Father  in  me  :  or  else  believe  me  for  the 
very  works'  sake. 

IJ  Verily,  verily,  I  say  unto  you,  Ife  that 
lielievetli  on  me,  the  works  that  I  do  shall  he 
do  also ;  and  greater  ivorks  than  these  shall  he 
do;  because  I  go  unto  my  Father, 


Revised  Version. 

10  liow  sayest  thou,  Shew  us  the  Father?  Be- 
lievest thou  not  that  I  am  in  the  Fatlier, 
and  the  P^itlier  in  me  ?  the  words  that  I  say 
unto  you  1  speak  not  from  myself:  hut  the 

11  Father  ahidiiip  in  tne  doeth  his  works.  Re- 
lieve me  that  I  am  in  the  Father,  and  the 
Father  in  me  :  ()r  else  believe  me  for  the 

12  very  woiks'  sake.  Verily,  verily,  I  say 
unto  you,  He  that  believeth  on  me,  the 
works  that  I  do  shall  he  do  also;  and 
greater  i<'0>A«  than  these  shall  be  do;  be- 


238  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.         [John  14 :  13, 14. 

extinction,  death,  and  demoniacal  power,  whole  nations  and  races.  The  re- 
sults of  Christianity  are  longer  in  perfecting  the  cure,  but  are  broader,  greater, 
more  glorious  than  any  in  the  early  ages  of  the  Christian  Church. 

13.  whatsoever  ye  shall  ask  .  .  will  I  do]  Notice  that  this  promise 
is  twice  made,  first  in  v.  13,  and  is  repeated  in  v.  14,  In  the  first,  Jesus  gives 
a  reason,  or  motive  which  impels  him  to  answer  the  prayers  of  his  people ; 
namely,  the  glory  of  the  Father.  The  asking  must  be  in  the  "  name  "  of 
Jesus.  This  must  have  a  profounder  meaning  than  is  usually  attached  to  the 
words.  To  ask  in  one's  name  is  usually  understood  to  mean  to  ask  in  place 
of  a  person,  or  in  view  of  his  favor,  virtue,  or  power  with  the  one  asked.  But 
how  will  this  apply  to  the  phrase,  "the  Holy  Spirit,  whom  the  Father  will 
send  in  my  name  "  in  v.  26  ?  The  explanation  of  Chrysostom  and  others 
"  pleading  ray  name  "  or  "  my  merits,"  comes  to  nearly  the  same.  Is  this  all 
the  force  to  be  found  "  in  my  name  ?  "  This  much  surely  must  be  there,  and 
vastly  more.  It  implies  asking  in  obedience  to  Christ's  will  also.  Tlie  asker 
is  to  be  "  in  his  name,"  be  one  with  Christ  in  thought,  feeling,  desire  and  spirit. 
He  is  to  be  in  fullest,  deepest  communion  with  the  redemptive  work  of  the 
Son  of  God;  a  reflection  of  his  character  and  image  in  love,  submission,  self- 
sacrifice  and  God  likeness.  Here  then  is  an  unexpected  limitation  to  the 
"whatsoever"  and  "anything"  on  the  one  hand,  and  an  equally  unexpected 
enlargement  of  the  promise  in  the  immense  spiritual  richness  of  this  promise. 
The  reading  "  me  "  after  "  ask  "  in  v.  14  by  the  English  revisers  is  rejected 
by  the  American  revisers,  and  justly,  for  it  is  logically  improbable,  and  is 
supported  chiefly  by  the  Vatican  manuscript.  Jesus  pledged  his  holy  char- 
acter, his  love,  his  infinite  power  as  Creator  of  the  universe,  and  the  Author 
of  all  life  to  answer  every  prayer  of  a  believer  breathed  forth  in  this  spirit, 
thus  "in  his  name."  The  lean,  meagre  answers  to  prayer,  are  often  an  index 
to  the  poverty  of  the  prayer. 

Suggestive  Applications. — 1.  Heart  troubles  are  the  deepest,  saddest 
of  all  troubles.  2.  Christ  offers  an  eflTective  remedy  for  them.  3.  A  look  to 
the  mansions  above  is  a  great  comfort  in  earthly  sorrow.  4.  The  promise  of 
an  eternal  home  in  the  Father's  house  above  strengthens  many  weak,  and 
soothes  many  sad  souls.  5.  Jesus  has  made  an  open  way  to  the  Father's 
house  for  every  believer.  6.  The  mysterious  unity  of  the  Father  and  the  Son 
gives  strength  to  weak  faith.  7.  The  works  of  God  in  the  natural  and  spirit- 
ual world  inspire  belief  in  Jesus  Christ.  8.  The  results  of  Christianity  in- 
crease in  number  and  power  as  the  ages  go  on.  9.  Prayer  in  spirit  and 
communion  with  Christ  bring  answers.  10.  "  It  is  laudable  for  a  man  to  per- 
ceive his  ignorance  in  divine  things."  Luther.  11.  "  Spiritual  vision  is  the 
reward  of  faith,  vouchsafed  to  minds  purified  by  faith."  Augustine. 


Common  Version. 

Revised  Version 

13  And  whatsoever  ye  shall  ask 

in  my  name, 

13 

cause 

I  go  unto  th 

e  Father. 

And  whatso- 

that  will  I  do,  that  the  Father  may  be 

glorified 

ever 

ye  shall  ask 

n  mv  nan 

le,  that 

will  I 

in  the  Son 

do,  tl 

at  the  Fathor 

may  be  g 

lorified 

in  the 

14  If  ye 

shall  ask  any  thing  in 

my 

name,  I 

14  Son. 

If  ye  shall 

1  ask   any 

tbing 

m   my 

will  do  it. 

1  Many  ancient  authorities  add  me. 


John  14: 15,  16.]  PROMISK   OF  THE   H(»I,V   SPIRIT.  239 


Promise  of  the  Hoi.y  Spirit,  and  Further  Comfort.  14:15-31. 
^  Tlie  di.«.conrse  is  not  broken  here,  but  it  advances  another  step  in  the  trnth 
It  reveals.  Tiiere  are  three  -reat  steps  stated  :  1,  believe  ;  L>,  h,ve;  8,  obey. 
Hitherto  the  emphasis  has  been  on  believe.  Now  the  emphasis  is  on  love 
and  obedience.  Notice  the  frequent  recurrence  of  the  exhortation  to  love 
See  vs.  15,  21,  23,  24,  31.  There  is  a  similar  emphasis  on  keep  and  obey' 
running  parallel  with  'Move"  in  the  same  verses.  The  work  and  offices  of 
the  1  araclde,  the  Holy  Spirit,  are  al.so  brieflv  stated  in  this  section 

.,  ,  v!  V'  ^^^^  '"^'  "^^^^  ^^^^  ^'"^  rendering  of  the  last  clause  is  unset- 
tled. Ihe  Common  Version  renders  it  as  imperative,  and  is  supported  by 
many  ancient  manuscripts,  the  Itala  and  Pe.shitto  version.s.  The  Revised 
Version  renders  it  as  declarative  and  is  supported  bv  the  Vatican  and  L 
manuscripts.  The  weight  of  authorities  is  quite  evenlv  balanced  The  im^ 
perative  seems  to  be  in  closer  harmony  with  the  context  here  U  you  love 
me,  show  your  love  ;  keep  my  commandments;  then  I  will  pray  the  Father 
etc.  Keadmg  it  as  in  the  Revised  Version,  the  two  clauses  are  bound 
together  as  one,  the  last  being  a  reflection  or  corollarv  of  the  first 

16.    he  shall  give  you  another  Comforter]    This  verse  mentions  the 

three  in  One  of  the    Irinity.     The  Son  prays;   the  Father  gives ;  the  Spirit 
comes,     ihe  Holy  Spirit  is  here  called  rrafM.roc  "one  called  to  another" 
T.       v^''rT  ^^^''^.''''^  t'^"%''^t  here  represented  has  been  variously  stated 
Ihe   Lnghsh  Versions    since  Wickliffe   have   read    Comforter,  except   the 
DoiKiy  (Kom.sh  \  ersion),  which  transliterates  (not  translates)  the  word  from 
the  Greek  and  reads  Paraclete.     But  ''comfort "  in  early  Fnglish  meant  "to 
grow  strong  "or  "to  strengthen,"  rather  than  to  make  one  easv,  or  to  ^ive 
relief  in  sorrow.     The  early  Eastern  Versions,  as  the  Syriac,  Arabic,  Ethiol^ic 
also    transliterate    the  word  and  read    Paraclete.     Origen,  Chrvsostom    and 
Jerome  took  the  word  in  an  active  sense,  but  it  is  now  generally  accepted  as 
having  a  passive  sense,  he  who  is  called  to  help.     The  word  occurs  four  times 
in    this    Gospel,  14:16    26;  15:26;  16:  7,  and  once    in  the    Epistles,   1 
John  2:1    (rendered  Advocate),  but   not  elsewhere  in   the  New  Testament. 
\\  hile  the   English  V  ersions  thus  uniformly  render  the  Greek  word  in  this 
Gospel  by  Comforter,  it  is  curious  to  note,  as  Dwight  ob.serves,  that  this  is  the 
one  Idea  of  the  office  of  the  Spirit  which  is  not  presented  in  the.se  chapters 
He  appears  as  a  teacher,  v.  26  ;  as  a  witness,  15  :  26  ;  as  a  reprover  or  con - 
V  incer  of  sm    16:8;  as  a  guide,  16  :  13  ;  a  revealer  of  Christ's  things,  16  :  14. 
I  Doubtless  all  the.se  declarations  serve  to  console  the  di.sciple.s,  biU  it  is  not 
heresaid  that  the  direct  office  of  the  Spirit  would  be  to  comfort  the  disciples. 

Nor  IS  the  Idea  of  "Advocate"  prominent  here,  which  the  Revi.sed  Version  places 
hrst  as  an  optional  reading  in  the  margin,  though  that  is  the  common  rendering 
in  the  Epistle,  1  John  2 : 1.      That  of  "  Helper  "  which  the  Revised  Version 


Common  Versiov. 


1?^.    /x    ^^®  '"®'  '^'<?'"Pmy  commandment.'' 
16  And  I  will  pray  tl.e  Father,  and  he  shall 

give  you  another  Comforter,  that  he  may  abide 

with  you  for  ever ; 


Keviseo  Versio.v. 


l.")  name,  that  will   I  do.     if  ye   love  me,  ye 
10  will  keep  my  cnmniandnu-nt-*.      And  I  will 
1  pray  the   Father,  and   lie  shall  give  you 
another  2  Comforter,  that  he  may  be  with 
Or.  make  request  of.        I'ur,  A.lvoca(e    Or,  IMpcr    Gr.  I'uruclete. 


240  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  14  :  17,  18. 

places  second,  is  nearer  to  the  significance  of  the  Greek,  as  implied  in  the  con- 
text. He  is  to  be  an  aid  ;  abide  ever  with  the  believer.  The  Talmud  has  a 
curious  incidental  confirmation  of  this  view  of  the  office  of  the  Spirit.  ''  He 
tiiat  keepeth  one  commandment  obtaineth  for  himself  one  paraklete,  but  he  who 
committeth  one  sin  obtaineth  for  himself  one  kalligor  [accuser],"  Pirke,  Aloth, 
4:11.  He  is  not  a  difTerent  kind  of  helper,  krepog,  but  simply  a/./Mv  napd- 
kXtjtov,  another  and  added  one  of  the  same  spirit  as  Jesus  himself.  Jesus  will 
still  continue  to  be  their  helper,  and  the  Spirit  will  be  another.  Yet  the 
Spirit  as  the  divine  Comforter  here,  is  a  thought  endeared  to  the  devout  Eng- 
lish Christian  for  generations  past,  a  thought  found  only  by  inference  (not  by 
direct  statement)  in  this  remarkable  discourse  of  Jesus. 

17.  Spirit  of  truth]  Jesus  is  called  absolute  truth,  v.  6.  The  Holy 
Spirit  is  called  the  Spirit  of  truth,  because  he  witnesses  in  our  hearts  for  the 
truth,  John  15  :  26  and  1  John  5  :  6.  The  world  cannot  receive  the  Spirit 
because  the  two  are  opposite  in  nature.  The  natural  man  receiveth  not  the 
things  of  the  Spirit  of  God  .  .  and  he  cannot  know  them,  1  Cor.  2  :  14,  Revised 
Version.  So  the  Holy  Spirit  is  unrecognized  by  the  unrepentant  world.  His 
influence  comes  upon  sinful  hearts  when  the  truth  of  Christ  is  proclaimed  to 
them,  but  their  resistance  overcomes  all,  and  he  departs,  to  come  again  at 
another  time  so  long  as  the  day  of  grace  continues.  The  believer  recognizes 
the  Spirit,  yields  to  his  influence,  and  thus  welcomed,  the  Holy  Spirit  dwells 
not  merely  among  believers  in  the  church,  but  also  in  the  heart  of  each  one, 
as  a  constant  Help  and  Guide. 

18.  I  will  not  leave  you  comfortless]  Or  "desolate,"  or,  as  in  the 
margin,  "I  will  not  leave  you  orphans."  The  Targums  give  instances  show- 
ing that  when  a  great  rabbi,  or  teacher  died,  his  disciples  mourned  that  he 
had  left  them  fatherless.  When  Jesus  was  arrested,  tried,  and  condemned, 
the  disciples  must  have  felt  like  orphans.  What  does  Jesus  mean  by  saying : 
"I  come  unto  you?"  It  is  not  "will  come"  but  "  I  come,"  as  the  Eevised 
Version  has  it.  1.  Chrysostom,  Grotius,  Weiss,  and  others  think  he  meant  his 
return  after  the  resurrection.  2.  Augustine,  Bede,  and  some  others  say  it 
refers  to  the  second  coming  of  Christ.  3.  Calvin  and  most  modern  scholars 
refer  it  to  the  Holy  Spirit.  But  does  this  last  view  not  confound  the  two 
Helpers?  Godet's  answer  to  this  objection  is  inconclusive.  4.  Milligan 
and  Moulton  refer  to  v.  20,  and  interpret  the  "coming"  to  mean  "the  day 
beginning  with  the  return  of  Jesus  to  his  Father  when  he  shall  send  to  his 
disciples  the  Spirit,"  which  is  substantially  the  same  as  view  number  3,  and 
open  to  the  same  objection.  Moreover,  how  could  a  return  of  Jesus  to  the 
Father  be  regarded  by  the  disciples  as  a  coming  to  them  ?    It  seems  far  better 


Common  Version. 

17  Even  the  Spirit  of  truth ;  whom  the 
world  cannot  receive,  because  it  seeth  him 
not,  neither  knowetli  him  :  but  ye  know 
him  ;  for  he  dwelleth  with  you,  and  shall  be  in 
you. 

18  I  will  not  leave  you  comfortless  :  I  will 
come  to  you. 

1  Or,  orpha)is 


Revised  Version. 

17  you  for  ever,  eve7i  the  Spirit  of  truth  :  whom 
the  world  cannot  receive;  for  it  beholdeth 
him  not,  neither  knoweth  him  :  ye  know 
him  ;  for  he  abideth  with  yon.  and  shall  be 

18  in  you.     I  will  not  leave  you  i  desolate  :  I 


John  14:10-21.]  PROMISE  OF  THE   HOLY   SPIRIT.  241 


to  accept  the  view  of  the  early  church,  that  it  meant  his  appearances  to  them 
after  the  resurrection.  Or,  if  tlie  next  sentence  is  taken  (which  is  not  neces- 
sary) ;us  a  modifying  clause,  it  may  be  understood  to  refer  to  their  life  witli 
him,  begun  iiere,  but  more  especially  his  coming  to  each  of  them  at  death,  to 
take  them  to  live  with  iiim. 

19.  ye  behold  me]  The  "  little  while  "  of  this  verse  gives  the  same 
idea  as  in  13  :  33.  After  his  crucifixion  the  world  would  see  Jesus  no  more, 
but  disciples  see  him ;  the  present  tense  is  used  as  in  prophetic  utterances. 
They  did  see  him  many  times  after  the  resurrection  ;  for  the  primary  sense 
of  ''see"  must  be  a  physical  sight.  Yet  the  higher  conception  of  spiritual 
seeing  and  companionship  with  Jesus  must  be  included.  It  would  be  the 
period  of  his  glory;  he  that  "was  dead"  but  "alive  for  evermore,"  Rev. 
1 :  18.     Because  he  lives,  believers  shall  live. 

*20.  I  .  .  in  my  Father,  etc.]  In  that  day,  when  ye  shall  live  also  the 
resurrection  life  (because  I  live),  v.  19,  ye  shall  know  the  mystery  of  my  in- 
dwelling in  the  Father  and  of  your  indwelling  in  me,  and  my  indwelling  in 
you.  These  paradoxical  truths,  they  might  not  understand  now,  but  in  the 
day  when  they  lived  with  Christ  in  glory  they  would  know,  that  is,  under- 
stand this  mystery.  This  period  need  not  be  confounded  with  the  "coming" 
of  V.  18.  The  unity  of  Christ  with  the  P'ather  is  mysterious,  but  so  likewise 
is  that  of  Christ  with  believers.  Notice  the  double  statement,  "  Ye  in  me, 
and  I  in  you,"  language,  that  to  the  worldly  philosophy  of  that  day  must  have 
seemed  foolishness. 

21.    hath  my  commandments,  and  kCepeth  them]    Here  we  have 

the  emphasis  upon  the  third  step  in  divine  life,  the  keeping,  doing  the  will 
of  Christ.  This  proves  the  love,  which  was  the  second  step,  as  belief  was  the 
first.  The  doing  will  beget  the  loving  spirit,  and  conversely  the  loving  will 
inspire  the  doing.  The  one  will  react  upon  the  other.  This  verse  appears 
to  be  the  complement  of  v.  15.  There  obedience  is  a  sequence  of  love  ;  here 
obedience  is  a  proof  of  love,  or  rather  love  is  the  foundation  of  true  obedience. 
To  love  Christ  is  to  be  loved  of  the  Father  and  of  Christ.  It  is  as  if  love  ran 
in  one  eternal  circle.  We  are  led  to  love  Christ  because  he  first  loved  us. 
God  so  loved  the  world  that  he  gave  his  only  begotten  Son.  Our  love  to 
(Christ  causes  us  to  be  loved  of  the  Father  as  his  children  in  Christ,  and  loved 
of  Christ  also.  This  double  love  from  the  Father  and  Christ  begets  new 
love  in  us,  and  thus  the  current  goes  on  increasing  by  this  endless  flow.  To 
those  loving  him,  Christ  will  manifest  himself.     This  means  that  what  is  now 


Common  Version. 

19  Yet  a  little  while,  and  the  world  seeth 
me  no  more  ;  t>ut  ye  see  me  :  because  I  live, 
ye  shall  live  also. 

20  At  that  day  ye  shall  know  tliat  I  am  in 
my  Father,  and  ye  in  me,  Jind  I  in  you. 

21  He  tliat  hatli  my  (Mmniandments,  and 
keepeth  tlu-ni,  ho  it  is  that  lovt-tli  me  :  and 
he  that  Invctli  nit' .■'hall  he  loved  of  my  Fatlier, 
and  1  will  love  him,  and  will  manifest  myself 
to  him. 


Revised  Version. 

19  come  unto  you.  Yet  a  little  while,  and  the 
world  heholdeth  me  no  more ;  but  ye  be- 
hold me  :  because  I  live,'  ye  shall  live  also. 

20  In  that  day  ye  shall  know  that  I  am  in  my 

21  Father,  and  ye  in  me,  and  I  in  you.  He 
that  hath  my  commandments,  and  keepeth 
them,  ho  it  is  that  loveth  me  :  and  he  tliat 
loveth  me  shall  be  loved  of  my  Father,  and 
I  will  love  him,  and  will  manifest   myself 


1  Or,  and  lie  nJntll  live 


242  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.         [John  14 :  22,  23. 

SO  hidden  or  obscure  to  tliem  in  his  mission  and  character,  that  they  do  not 
see  itj  or  perceive  it  only  dimly,  will  be  laid  open.  But  it  means  more  than 
this ;  his  presence  will  be  with  them  in  an  especial  manner.  In  that  new  life 
portrayed  in  v.  18  he  will  reveal  his  spiritual  presence  and  help.  For  he 
says,  "  Lo,  I  am  with  you  alway,  even  unto  the  end  of  the  woi-ld,"  Matt. 
28 :  20. 

22.  Judas  saith  .  .  not  Iscariot,  Lord,  how]     Or,  "  Lord,  what  is 

come  to  pass  that  thou  wilt  manifest  thyself  unto  us,  and  not  unto  the  world  ?  " 
Revised  Version.  This  Judas  was  also  known  as  Lebbseus,  Matt.  10 :  3,  and 
Thaddfeus,  Mark  3  :  18.  The  Common  Version  of  Acts  1  :  13  makes  him  the 
brother  of  James  the  son  of  Alphaeus,  but  the  Revised  Version  makes  him  the 
son  of  James.  This  is  due  to  the  different  word  supplied  by  the  two  compan- 
ies of  translators,  those  of  1611  and  of  1881.  Those  of  1611  supposed  that  this 
Judas  was  the  author  of  the  Epistle  of  Jude,  and  that  Jude  or  Judas  claims 
to  be  brother  of  James.  But  if  Jude  the  author  had  been  an  apostle,  we  would 
have  expected  him  to  use  the  authority  of  an  apostle,  and  not  to  win  con- 
fidence with  his  readers  by  his  relation  to  James.  Then,  too,  the  identity  of 
the  writer  Jude  with  the  apostle  Judas  will  not  be  proven  by  the  claim  of 
Jude  to  be  a  brother  of  James,  until  it  is  determined  to  which  of  the  several 
persons  of  that  name  he  was  brother.  And  this  question  is  unsettled.  Hence 
the  Revised  Version  renders  the  Greek  genitive  of  Acts  1 :  13  the  same  in 
respect  to  Judas  as  to  James.  Both  versions  agree  in  reading  ''James  the 
son  of  Alphaeus,"  and  the  Revised  Version  is  consistent  in  reading  also  "Judas 
the  son  of  James,"  since  the  forms  of  expression  in  the  Greek  are  precisely  the 
same  in  both  cases.  This  Judas  is  carefully  distinguished  from  the  betrayer 
to  assure  the  reader  that  Judas  Iscariot,  who  had  gone  out,  did  not  return. 
Thomas  had  said,  we  know  not  the  "  whither,"  v.  5.  Philip  had  said  "  shew 
us  the  Father,"  v.  8  ;  now  Judas  asks,  "  how  is  it  ?  "  He  is  perplexed  about 
the  character  of  this  manifestation  or  appearance.  How  could  Jesus  be  man- 
ifested to  his  disciples  and  yet  the  world  not  see  liim?  What  had  happened, 
that  this  strange  phenomenon  or  course  must  come  ?  Judas  was  doubtless 
thinking  of  the  manifestation  of  Jesus  unto  Israel  as  king,  the  Messiah,  in 
restoring  their  kingdom.  See  Acts  1:6.  To  do  this,  would  be  a  marked 
manifestation  of  himself  to  the  Roman  world,  as  well  as  to  Israel. 

23.  we  will  come  unto  him]  Is  this  an  answer  to  Judas?  Godet 
says,  "Jesus  continues  his  discourse,  as  if  he  had  not  heard  the  question  of 
Judas  ;  for  the  first  part  of  v.  23  is  only  the  reproduction  of  v.  21  developed 
and  stated  with  greater  precision.  And  yet  he  answers  the  question  proposed, 
by  more  energetically  reaflBrming  the. promise."  An  answer  to  the  question 
of  Judas  it  certainly  was,  for  the  writer  distinctly  states  that  "Jesus  answered 


Common  Version. 
22  .Tildas  saith  unto  him,  not  Iscariot,  Lord. 


Kevised  Version. 
22  unto  him.     .Judas  (not  Iscariot)  saith  unto 


how  is  it  that  tlion  wilt  manifest  thyself  unto  i        him,  Lord,  what  is  come  to  pass  tliat  thou 
us,  and  not  unto  the  world?  wilt  manifest  thyself  unto  us,  an<l  not  unto 

23  .Tesus  answered  and  said   unto  him.  If  a  '  23  the  world?     .Jesus  answered  and  said  unto 
man  love  me,  he  will  keep  my  words  :  and  my  him,  If  a  man  love  me,  he  will  keep  my 

Father  will  love  him,  and  we  will  come  unto  word:  and   my  Father  will   love  him,  and 

him,  and  make  our  abode  with  him.  '        we   will   come   unto  him,  and  make  our 


John  14  :  24-26]  PROMISK   OF   THE   HOLY   SPIRIT.  243 


and  said  unto  him,"  Judas ;  so  that  the  words  of  v.  23  were  understood  to  be 
a  definite  response  to  the  question  of  Judas.  In  v,  21  Jesus  had  spoken  of  a 
manifestation  to  the  believer.  This  had  perplexed  Jndas  and  prompted  his 
question.  Jesus  explains  how  it  will  be,  in  the  plainest  possible  terms.  Love 
will  prompt  the  believer  to  keep  every  word  of  Christ.  The  Father  will  love 
liini,  not  in  the  same  sense  in  which  lie  "  loved  the  world"  to  save  it,  John 
3:  IG,  but  in  another  sense,  that  of  approbation,  intimacy  ;  a  love  akin  to  tiiat 
between  the  Father  and  the  Son.  Furtlier  than  this  "  we  will  come,"  the  Fa- 
ther and  the  Son,  and  take  up  an  abode  with  him.  The  two  will  come  to- 
gether to  dwell  with  the  believer.  Prof.  Reynolds  says  this  "suggests  the 
mystical  union  of  the  divine  Personality  with  that  of  tliose  wiio  have  entered 
into  spiritual  relation  with  Christ  through  love  and  obedience."  Surely  this 
assertion  implies  that  the  Son  is  of  tlie  same  divine  nature  as  the  Father. 
Eitlier  it  "is  awfully  true,  or  infinilely  blasphemous." 

24.  lOVeth  me  not  kCCpeth  not]  Now  we  have  the  converse  of  the 
truth,  stated  in  v.  23.  Love  involves  obedience :  and  obedience  is  a  proof 
of  love.  And  now  negatively  we  have  the  same  truth  :  want  of  love  brings 
disobedience  ;  and  conversely  :  lack  of  obedience  proves  lack  of  love.  This 
is  a  more  full  answer  to  the  question  of  Judas.  The  world  has  no  love  to 
Christ  and  shows  it  by  disobedience.  So  the  world  perceives  no  manifestation 
of  Christ.  But  on  the  other  liand,  you  who  keep  my  sayings,  liear  ray  words, 
not  merely  as  mine  alone  but  as  the  Father's  also.  This  is  the  natural  se- 
quence of  what  Jesus  had  said  in  v.  10.  Moreover  it  follows  that  rejecting 
Christ,  is  rejecting  God  himself. 

26.    the  Holy  Spirit,  whom  the  Father  will  send]    Here  we  have 

a  clear  statement  of  the  coming  of  the  Holy  Spirit.  He  proceedeth  from  the 
Father,  and  is  sent  by  the  Father  and  the  Son.  Compare  John  15  :  26.  This 
is  the  doctrine  of  the  Greek  Church  (but  not  of  the  Latin)  and  in  this  regard 
that  Church  has  strong  scriptural  support  which  the  Church  of  Rome  cannot 
show  for  its  view.  These  things  Jesus  taught  his  disciples  while  abiding  in 
tlie  flesh  with  them.  They  would  easily  forget  many  things;  partly  from  the 
intense  excitement  of  the  few  subsequent  hours,  partly  from  fallible  memory, 
and  partly  from  their  imperfect  grasp  of  the  truth.  All  this  would  be  over- 
come by  the  gracious  Holy  Spirit  who  would  proceed  from  the  Fatlier  and  be 
sent  to  testify  of  all  the  truths  that  Jesus  liad  taught,  and  would  bring  to  mind 
again  these  discourses  wliich  would  otherwise  be  lost  to  them  and  to  the 
Christian  world.     The  Spirit  would  come  "  in  the  name"  of  Jesus,  in  the  fuU- 


CoMMON  Version. 


Revised  Version. 


24  IIo  tliat  loveth  mo  not  koopptli  not  my 
sayinps:  and  tho  word  which  ye  hciir  is  not 
mine,  Imt  the  Fatlier's  which  sent  me. 

25  These  thinps  liave  I  spf)ken  unto  you, 
beinp:  yet  present  with  you. 

26  But  tlio  Conif(jitfT,  vhirh  in  the  Holy 
Ghost,  whom  tlie  Father  will  send  in  my  name, 
he  shall  teach  you  all  things,  and  hring:  all 
things  to  your  remembrance,  whatsoever  I 
have  said  unto  you. 

i  Or,  Adcocale    Or,  Helper    Gr.  Paraclete. 


24  abode  with  him.  Ho  that  loveth  me  not 
keepeth  not  my  words  :  and  the  word  which 
ye  hear  is  not  mine,  lint  the  Father's  wlio 
sent  me. 

25  These   things   have  T  si>oken   unto  you, 
20  wliije  i/et  abiding  with  you.    But  the  i  Com- 
forter, fveti  the  Holy  Spirit,  whom  the  Fa- 
ther will  send  in  my  name,  he  shall   teach 
you  all  things,  and  bring  to  your  remem- 


244  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  14 :  27-29. 

ness  of  all  his  perfections,  not  "  at  my  intercession  "  or  ''  in  ray  stead  "  or  as 
"  my  representative"  simply.  He  came  in  his  own  stead,  and  to  fill  his  own 
peculiar  oflBce,  tkat  of  another  Helper,  Guide  and  Revealer.  By  the  Spirit 
the  apostles  would  be  completely  equipped  for  their  work.  How  much  is 
embraced  in  "all  things"  ?  Obviously  it  refers  to  all  the  things  relating  to 
the  mission  of  Christ.  There  may  be  many  truths  in  the  natural  world  not 
needful  to  know  in  order  to  be  saved.  Scientific  truths  may  be  interesting, 
esthetic  truths  may  be  pleasing,  psychologic  truths  may  afibrd  us  knowledge 
of  the  working  of  the  human  mind,  but  none  of  these  are  absolutely  necessary 
to  the  salvation  of  a  soul.  The  spiritual  truths  respecting  sin,  repentance,  the 
new  life  in  Christ,  and  growth  in  divine  grace,  with  some  knowledge  of  the 
magnitude,  meaning,  and  infinite  reach  of  the  work  of  Christ  and  of  his  love 
are  needful  for  salvation.  These  themes,  and  how  vast  they  are,  and  how 
immensely  superior  to  all  other  human  knowledge — the  soul  must  apprehend 
to  be  saved.  And  these  are  the  truths  the  Spirit  will  bring  to  the  believer's 
soul. 

27.  Peace  I  leave  with  you]  This  is  the  legacy  Jesus  bequeaths  to 
his  disciples,  peace.  *'  When  Christ  left  this  world,"  says  Matthew  Henry, 
"  he  made  his  will.  His  soul  he  bequeathed  to  his  Father,  his  body  to  Joseph, 
his  clothes  fell  to  the  soldiers,  his  mother  he  left  to  the  care  of  John, — to  his 
poor  disciples,  he  left  his  peace."  It  was  his  farewell,  put  into  the  dearest 
words  known  to  the  Jewish  heart  Di^jy,  Shalom,  the  pax  vobiscum  of  the 
Latin  Church.  In  the  presence  of  death,  the  awful  death  of  the  cross,  the  in- 
finite peace  of  God  is  left  to  the  disciples.  It  was  not  "peace"  in  general, 
not  the  cold,  chilling  content  of  this  world,  it  was  the  warm,  loving,  saving, 
eternal  peace  of  the  Son  of  God.  It  was  not  a  temporal,  temporary,  or  hollow 
gift,  such  as  the  world  would  offer,  nor  was  it  given  in  the  spirit  of  the  world. 
But  it  was  a  gift,  which  as  to  its  object  and  manner  of  giving  was  the  opposite 
of  that  of  the  world;  it  was  infinite.  Godlike.  Having  this  peace,  "my 
peace,"  says  Jesus  again  in  the  words  of  v.  1,  "  Let  not  your  heart  be  troubled." 
Let  it  be  filled  with  the  peace  of  Christ  and  there  will  be  no  room  for  trouble, 
nor  for  any  terror.  See  2  Tim.  1 :  7,  Matt.  8  :  26.  The  Greek  word  for  "  be 
afraid,"  or  "  be  fearful "  is  not  found  elsewhere  in  the  New  Testament,  but 
occurs  in  the  Septuagint.  It  stands  for  that  timidity  which  comes  from 
looking  for  outward  calamities. 

28.  ye  would  have  rejoiced]  Notice  the  revised  reading  in  this 
verse.     The  going  and  the  coming  are  in  the  present  tense,  as  if  just  taking 


Common  Version,  Kevised  Version. 

27  Peace  I  leave  with  you,  my  peace  I  give  27  brance  all  that  T  said  unto  you.  Peace  I 
unto  you  :  not  as  the  world  giveth,  give  I  unto  leave  with  you  ;  my  peace  I  give  unto  you : 
you.  Let  not  your  heart  be  troubled,  neither  I  not  as  the  world  giveth,  give  I  imto  you. 
let  it  be  afraid.                                                             I        Let  not  your  heart  be  troubled,  neither  let 

28  Ye  have  heard  how  I  said  unto  you,  I  go  28  it  be  fearful.  Ye  heard  how  I  said  to  you, 
away, and  come  aj^aiM  unto  you.  If  ye  loved  I  go  away,  and  I  come  unto  you.  If  ye 
me,  ye  would  rejoice,  because  I  said,  I  go  loved  me,  ye  would  have  rejoiced,  because 
unto  the  Father:    for  my   Father  is  greater  I  go    unto  the   Father:  for  the   Father  is 


than  I 

29  And  now  I  have  told  you  before  it  come 
to  pass,  that,  when  it  is  come  to  pass,  ye  might 
believe.  j 


29  greater  than  I.     And  now  I  have  told  you 
before  it  come  to  pass,  that,  when  it  is  come 


John  14: 30.]  PROMISE  OF  THE   HOLY  SPIRIT.  245 


place.  The  next  clause  is  conditional,  both  as  to  loving  and  rejoicing.  On 
the  "going"  and  "coming,"  see  note  under  v.  18.  **  If  ye  love"  implies  that 
they  had  not  that  love  which  gave  complete  confidence,  and  that  casts  oui  fear. 
Such  love  would  give  joy  over  anything  the  Master  would  do. 

the  Father  is  greater  than  I]  This  text  is  a  favorite  one  with  Arian8 
and  modern  Unitarians.  Tlie  various  interpretations  of  it  maybe  suhstan- 
tially  reduced  to  four:  1.  That  Jesus  tiiough  divine,  was  not  of  the  essence 
and  substance  of  God  as  the  Father  is.  This  is  the  view  of  Arians  and 
modern  Unitarians  who  deny  the  Trinity  and  tliat  Jesus  is  of  the  Godhead. 
But  for  a  human  being  to  talk  of  God  as  greater  than  himself  would  be  blas- 
phemous nonsense.  2.  That  Jesus  refers  to  his  himian  nature  only  :  in  that 
state  he  declares  that  the  Father  is  greater  than  himself.  So  Luther,  Calvin, 
Bengel,  Stier,  Alford,  and  many  others.  The  Arian  and  Athanasian  creeds 
admit  a  certain  subordination  of  the  Son,  as  to  dignity  or  office,  but  not  as  to 
essence  or  substance.  The  Athanasian  creed  reads,  ^  33,  "  equal  to  the  Father 
as  touching  the  Godhead,  and  inferior  to  the  Father  as  touching  his  manhood." 
See  Anthanasian  Creed,  and  Schaff's  Creeds  of  Ciiristendom.  In  fact  it  may  be 
a  nice  philosophical  question,  whether  the  modal  existence  of  the  Trinity,  or 
the  relations  of  the  persons  of  God  in  his  manifestations  to  man  are  compre- 
hensible or  even  thinkable.  But  is  it  likely  that  Jesus  would  draw  these  fine 
philosophical  distinctions  as  to  his  nature?  Is  not  the  "1  "  (Greek  "/zov") 
used  of  his  whole  being,  and  not  of  one-half  his  nature  ?  Jesus  had  been 
speaking  of  himself  in  his  exalted  state  with  the  Father  as  well  as  of  his 
earthly  state,  and  hence  of  his  whole  divine  personality.  3.  To  escape  this, 
others  have  supposed  that  he  referred  to  himself  in  his  state  of  humiliation, 
as  one  obedient  unto  death,  or,  4,  That  there  is  a  subordination  of  rank  or 
order  in  the  Son,  which  is  involved  in  the  idea  of  "  begotten,"  and  which  is 
compatible  with  equality  of  being  and  essence  shared  with  the  Father.  This 
thought  is  supported  by  John  17  : 3-5,  and  by  Paul:  "But  when  he  saith, 
AH  things  are  put  in  subjection,  it  is  evident  he  is  excepted  who  did  subject 
all  things  unto  him.  And  when  all  things  have  been  subjected  unto  him, 
then  shall  the  Son  also  himself  be  subjected  to  him  that  did  subject  all  things 
unto  him,  that  God  may  be  all  in  all,"  1  Cor.  15:27,  28,  Revised  Version. 
Compare  Phil.  2:9-11;  1  Cor.  3  :  23  ;  11  :  3,  "  the  head  of  Christ  is  God."  In 
avoiding  the  Arian  and  Unitarian  view,  the  doctrine  of  Trinity,  tri-unity, 
must  not  be  so  pres.sed  as  to  become  tri-theism,  three  Gods  rather  than  one 
God.  God  in  his  essence  and  modes  of  existence  must  remain  a  mystery  to 
finite  minds,  or  be  no  longer  infinite  and  hence  no  longer  God  to  us.  Some 
say  John  14  :  28  does  not  refer  to  the  essence  or  nature  of  Christ,  but  to 
the  condition.  This,  however,  is  begging  a  part  of  the  question  really  in 
dispute. 

30.  will  not  talk  much  with  you]  The  teaching  work  of  Jesus  was 
near  its  close.     It  is  not  likely  that  .Jesus  refers  to  the  interruption  in  the 

Common  Vkrsion.  Reviskd  Version. 

30  Hereafter  I  will  not  talk  much  with  you  :  30  to  pass,  ye  may  believe.  I  will  no  more 
for  the  prince  of  this  world  cometh,  and  hath  I  speak  much  with  )'on,  for  the  prince  of  the 
nothing  in  me.  I        world  cometh  :  and  he  hath  nothing  in  me; 


246 


COMMENTARY   ON   THE   GOSPEL   OF  JOHN. 


[John  14 :  31. 


discourse  stated  in  v.  31.  He  more  probably  intended  to  impress  upon  the 
eleven  that  his  earthly  work  of  training  and  instructing  them  was  about 
ended.  His  betrayal  was  at  hand,  to  be  speedily  followed  by  his  trial  and 
condemnation. 

the  prince  of  this  world]  Jesus  does  not  speak  of  his  betrayer  or  of 
the  rulers,  or  of  the  Romans,  but  behind  them  all,  of  Satan.  His  controversy 
is  with  the  prince  of  this  world  ;  his  conflict  is  in  fact  with  the  devil.  Ail 
the  others  are  only  tools,  and  servants  of  the  devil  in  their  work  against  Jesus. 
But  the  devil  found  nothing  to  lay  hold  of,  no  ground  of  accusation  ;  there 
was  no  feature  of  Jesus'  character  in  common  with  Satan,  and  the  latter  could 
make  nothing  out  of  him.  Indeed,  tlie  power  of  the  devil  and  of  death  were 
destroyed  by  the  victory  of  Jesus  over  both. 

31.  the  world  may  know]  AH  that  the  devil  accomplished  by  his 
trial  of  the  Son  of  God,  was  to  exhibit  to  the  world  Christ's  love  for  the  Fa- 
ther, and  his  obedience  in  suffering  the  penalty  of  the  law  for  the  sinner.  This 
he  did  voluntarily,  dying  on  the  cross,  innocent,  to  save  the  guilty,  Satan  find- 
ing nothing  whatever  to  lay  to  his  charge.  More  than  this,  Satan  sees  too  late, 
nothing  in  common  between  Jesus  and  himself,  either  in  his  person,  mission, 
or  work.  It  is  impossible  to  dissuade  Jesus  from  doing  the  Father's  will ; 
Satan  could  triumph  over  man,  even  when  fresh  from  the  Creator's  hand. 
But  here  is  a  second  Adam,  that  baffles  all  the  wiles  of  the  devil.  The  result 
is  now  seen.  Judgment  must  come  ;  the  Fathers  will  is  to  be  accomplished, 
though  the  highest  evil  spirit  strives  to  have  it  otherwise. 

Arise,  let  us  go  hence]  Was  this  a  departure  from  the  room  ?  The 
words,  "When  Jesus  had  spoken  these  words,  he  went  forth"  or  out ''with 
his  disciples,"  18 : 1,  imply  that  he  did  not  leave  the  place,  until  after  the 
discourse  and  prayer  in  Chaps.  15,  16,  17.  The  prayer  might  have  been 
offered  on  the  way  ;  but  it  seems  very  improbable  that  such  a  discourse  as  that 
which  follows  and  the  prayer  were  spoken  in  the  streets  of  Jerusalem.  For 
the  words  of  18: 1  certainly  forbid  the  view  that  Jesus  went  out  of  the  city 
before  the  prayer.  The  call  "Arise,  let  us  go  hence"  was  a  call  to  prepare 
to  depart.  Arising  from  the  table,  the  following  discourses  and  prayer  took 
place  while  they  were  waiting  ready  to  depart  from  that  sacred  upper  room. 

Suggestive  Applications. — 1.  True  obedience  springs  from  love.  2. 
The  Holy  Spirit  is  another  divine  Helper  like  unto  Jesus.  3.  He  will  dwell 
in  Christ's  people.  4.  Men  often  find  it  hard  to  obey  Christ's  will.  5.  Some 
think  they  love,  but  do  not  obey;  some  think  they  obey,  but  do  not  love; 
some  are  conscious  that  they  neither  obey  nor  love  Christ.  6.  Notice  the 
paradoxes :  an  absent,  is  an  ever  present  Christ ;  an  unseen,  is  an  ever  seen 
Christ.  7.  The  peace  of  Christ  is  his  rich  bequest  to  his  people.  8.  Christ 
sends  an  added  Helper,  greater  works,  fuller  wisdom,  a  permanent  Teacher. 
9.  His  promises  fulfilled,  confirm  the  faith  of  his  disciples. 


Common  Version. 

31  But  that  the  world  may  know  that  I  love 
the  Father ;  and  as  the  Father  gave  me  com- 
mandment, even  so  I  do.  Arise,  let  us  go 
hence. 


Revised  Version. 

31  but  that  the  world  may  know  that  I  love 
the  Father,  and  as  the  Father  gave  me 
commandment,  even  so  I  do.  Arise,  let  us 
go  hence. 


John  15  :  1.]  JESUS,  TUE  TRUE  VINE.  247 

Jesus,  the  True  Vine.    15  : 1-16. 

Jervsalem.    Thursday  Eve,  April  6,  a.  d.  30. 

Tlie  allegory  of  the  vine  brings  before  u.s  the  deeper  spiritual  mysteries  of 
the  new  kingdom.  The  early  Churcii  delighted  in  representing  Christ  as  a 
youthful  shepherd  carrying  a  lamb,  and  as  a  thrifty  vine  bearing  branches 
and  abundant  fruit.  In  the  latter  beautiful  symbol,  Jesus  presents  the  in- 
timate union  of  his  people  with  himself.  Those  that  hold  that  the  discourse 
and  prayer  in  chaps.  15-17  were  not  spoken  in  the  upper  room,  conjecture 
that  they  were  uttered  in  moonlight  under  the  shadow  of  the  walls  of  Jeru- 
salem, or  at  some  unknown  but  convenient  place  on  the  way  to  Gethsemane, 
or  even  in  the  temple  courts.  That  they  were  spoken,  however,  in  the  house 
where  the  passover  meal  was  taken  seems  probable  from  the  following  rea.sons  : 
1.  The  writer  di.stinctly  says  after  "these  words"  (chaps,  15-17)  were  spoken 
"  lie  went  forth  [went  out]  .  .  over  the  brook  Kedron  "  18  : 1.  It  might  be  said 
that  he  went  out  of  the  room  before  this:  but  the  first  part  of  the  sentence 
implies  that  the  journey  was  made  after  the  s^peaking  and  prayer  were  com- 
pleted. 2.  The  "Arise,  let  us  go  hence  "  of  14:  31  marks  a  resolution  to 
meet  the  "  prince  of  this  world"  in  the  conflict,  and  a  movement  from  the 
table  rather  than  a  necessary  departure  from  the  room.  3.  This  part  of 
the  discourse  fiills  in  place  at  the  close  of  the  institution  of  the  Lord's  Supper. 
4.  The  synoptics  represent  the  journey  from  the  upper  room  to  Gethsemane 
as  one  without  interruption,  and  give  no  hint  of  a  discourse  on  the  way.  See 
Matt.  26  :  30-36  ;  Mark  14  :  26-32 ;  Luke  22  :  39,  40.  5.  It  is  quite  improbable 
that  a  discourse  of  this  character  and  especially  the  prayer  in  John  17,  would  be 
made  in  the  narrow  streets  of  Jerusalem  at  night.  It  would  have  been  difficult 
if  not  impossible  for  all  the  eleven  to  have  kept  near  enough  to  Jesus  in  such  a 
walk  to  hear  what  he  said.  The  parable  of  the  vine  may  have  been  suggested 
by  the  golden  vine  about  the  apartments  of  the  temple  court,  so  those  say  who 
think  the  words  were  spoken  in  the  temple;  or  by  the  heaps  of  vine-prunings 
on  the  way  to  Olivet ;  or,  again,  by  vines  upon  the  city  walls,  if  the  words  were 
spoken  outside  the  upper  room.  If  s[)oken  Avithin  tliat  room  then  the  fruit 
of  the  vine  used  at  the  feast  may  have  suggested  the  image.  Yet  none  of 
these  suggestions  are  necessary  to  account  for  the  figure.  Tiie  vine  is  frequently 
used  as  the  type  of  Israel  in  the  Old  Testament,  Is.  5 :  1  ;  Eze.  19:10;  Ps. 
80:  8-19.  Israel  was  also  called  "a  luxuriant  vine"  (not  an  "empty  vine" 
as  the  Common  Version  reads)  and  "  of  his  fruit  he  hath  multiplied  his 
altars,"  Hos.  10:1,  Revised  Version,  indicating  his  growth  in  wickedness. 
Jewish  literature  is  full  of  similar  figures  of  the  vine  and  branches  to  set  forth 
religious  truth. 

1.  the  true  Yilie]  The  parable  presents  a  threefold  group  of  symbols  : 
the  vine,  the  husbandman,  and  the  branches,  representing  the  Christ,  the 
Father  and  the  believers.  Christ  is  the  true  vine,  complete  in  all  his  perfec- 
tions.    So  Israel  is  called  "a  luxuriant  vine,"  Hos.  10: 1,  Revised  Version, 

1 
Common  Version.  I  Revised  Version. 

CII.AP.  XV.— I   am   tlie   true  vine,  aud  my  i  15      I  urn  the  true  vine,  ami  my  Father  ia  the 
Futher  i:i  the  husbandman. 


248  COMMENTARY  ON  THE  GOSPEL  OP  JOHN.  [John  15 : 2-5. 

and  Eze.  19:10.  Or,  Christ  is  the  true  vine  in  the  sense  of  being  the  source, 
tlie  life  principle  of  all  the  branches,  and  as  distinct  from  figures  and  type, 
as  he  is  the  "  true  bread,"  John  6  :  32.  The  great  Husbandman  is  the  Father. 
Israel  had  proved  "  the  degenerate  plant  of  a  strange  vine."  Jer.  2 :  21.  At 
its  best  Israel  was  not  the  true  vine:  for  the  life  of  Israel  was  a  divided  life  ; 
now  Christ  with  life  in  himself  had  come ;  he  therefore  was  the  true  vine. 

2.    beareth  not  .  .  and  every  branch  that  beareth]    Here  are  two 

kinds  of  branches,  and  two  methods  of  treatment  in  the  earthly  and  in  the 
.spiritual  vineyard.  The  fruitless  wood  is  cut  away.  The  fruit-bearing  wood 
is  also  cut  back  or  pruned,  that  the  fruit  may  grow  larger,  sweeter,  and  of 
better  flavor.  This  is  the  method  in  grape  culture  ;  a  similar  method  is  pur- 
sued in  spiritual  culture  by  the  Father.  The  barren  branches,  like  Judas, 
are  cut  off  from  outward  discipleship.  The  fruit-bearing,  but  imperfect  ones, 
like  Peter,  are  pruned,  or  cleansed  as  v.  3  states  it,  that  they  may  be  more 
fruitful. 

4.  Abide  in  me]  The  disciples  had  believed  ;  they  must  continue  to 
believe  in  the  face  of  the  terrible  events  soon  to  come  ;  they  must  thus  abide 
in  Christ.  Cut  off  the  branch  and  it  bears  no  fruit.  Cut  yourself  oft"  from 
Christ  and  you  bear  no  fruit.  The  trimming,  the  cutting  away  of  useless 
wood,  will  be  done  by  the  great  Husbandman ;  but  so  done  as  to  save  the  dis- 
ciple, and  to  produce  the  best  fruit  to  the  glory  of  God.  The  spiritual  Gar- 
dener delights  in  discipline  not  for  its  own  sake,  for  he  knows  it  is  unpleasant, 
but  to  give  the  greatest  fruitfulness.  Notice  what  emphasis  is  placed  upon 
•'Abide."  The  word  occurs  three  times  in  vs.  4-10.  See  Revised  Version, 
which  reads  in  v.  9  "abide"  for  "  continue." 

5.  without  me  ye  can  do  nothing]  The  comparison,  "I  am  the 
vine,  ye  are  the  branches,"  is  repeated  to  impress  the  main  lesson  of  the  com- 
parison, and  to  emphasize  its  application  to  disciples.  It  is  not  a  transition 
"  from  the  principle  to  its  application  to  men,"  for  that  has  already  been 
made  in  v.  4.  The  application  is  also  repeated  in  its  twofold  form  :  abide  in 
Christ,  and  the  result  is  much  fruit;  but  without  Christ,  or  literally  "apart 
from "  or  "  severed  from  me  [Christ]  ye  can  do  nothing."  The  branches 
severed  from  the  vine  are  barren  ;  so  are  disciples  who  attempt  to  live  apart 
from  Christ ;  they  are  barren  ;  they  are  dead.  The  thought  may  go  deeper 
even  than  this,  and  mean  tiiat  disciples  can  do  nothing  except  as  Christ  is 
with  them  and  directly  aiding  them.     As  Trench  suggests :  "  After  ye  are 


Common  Version. 

2  Every  branch  in  me  that  beareth  not  fruit 
he  taketh  away  :  and  every  branch  that  beareth 
fruit,  he  purgeth  it,  that  it  may  bring  forth 
more  fruit. 


Revised  Version. 

2  husbandman.  Every  branch  in  me  that 
beareth  nut  fruit,  he  taketh  it  away  :  and 
every  branch  that  beareth  fruit,  he  cleans- 

3  eth  it,  that  it  may  bear  more  fruit.    Already 


3  Now  ye  are  clean  through  the  word  which  •  ye  are  clean  because  of  the  word  which  I 
I  have  spoken  unto  you.  l    4  have  spoken  unto  you.     Abide  in  me,  and 

4  Abide  in  me,  and  I  in  you.  As  the  branch  I  in  you.  As  the  branch  cannot  bear  fruit 
cannot  bear  fruit  of  itself,  except  it  abide  in  I  of  itself,  except  it  abide  in  the  vine;  so 
the  vine;  no  more  can  ye,  except  ye  abide  in  5  neither  can  ye,  except  ye  abide  in  me.  I 
me.  am  the  vine,  ye  are  the  branches  :  He  that 

5  I  am  the  vine,  ye  are  the  branches.  He  abideth  in  me, and  I  in  him,  the  same  bear- 
that  abideth  in  me,  and  I  in  him,  the  same  eth  nuicli  fruit  :  fir  ajiart  from  me  ye  can 
bringeth  forth  much  fruit ;  fir  without  me  ye 

can  do  nothing.  1 


John  16  :  6-9.]  JESUS,  THE  TRUE  VINE.  249 

in  me,  ye  can  even  then  accomplish  nothing  except  as  ye  draw  life  and 
strength  from  me."    Studies  in  (lit'  Gof^pt'ls,  p.  290. 

6.  he  is  cast  forth  .  .  withered]  The  symhol  and  the  thing  sym- 
bolized are  mixed  in  this  verse.  Fully  stated  the  compaiison  would  be:  If 
branches  on  a  vine  are  withered  or  barren,  men  cut  them  oflj  and  gather  them, 
and  cast  them  into  the  fire  and  they  are  burned.  So  if  a  man  abide  not  in 
Christ,  he  is  cast  forth  from  Ciod's  people  as  a  withered  brancii  ;  and  the  great 
Husbandman  will  order  him  gathered  at  last  for  final  punishment.  The  same 
thought  in  other  forms  is  found  in  Christ's  teaching.  Compare  the  parable 
of  the  wheat  and  tares,  and  of  the  drag  net,  Matt.  13  :  30,  42,  49,  50 ;  25  :  46, 
and  of  the  rich  man  and  Lazarus,  Luke  16:  22-26. 

4.  If  .  .  ye  shall  asit  what  ye  W  ill]  Or,  "Ask  whatsoever  ye  will, 
and  it  shall  be  done  unto  you."  Fulfill  tlie  conditions,  abide  in  Christ ;  then 
ask  .  .  and  it  shall  be  done  unto  you.  The  worldly  minded,  calculating 
Christian,  says  this  promise  has  many  qualifications.  Wiiat,  and  where  are 
they?  Only  one  cat)  be  found;  namely  this:  "If  ye  abide  in  me, -nnd  my 
words  abide  in  you."  This  means  much,  it  is  true.  Those  who  abide  in 
Christ  will  have  the  mind  of  Christ ;  they  will  ask  only  what  will  please 
Christ.  Yet  the  believer  has  all  the  powers  of  the  universe  at  his  call,  when 
he  is  doing  the  will  of  (lod.  This  petition  and  promise  moves  God,  who 
commands  the  universe.  Some  would  limit  the  promise  to  fruit-bearing,  since 
that  is  the  topic  on  which  Jesus  is  speaking.  But  even  so,  it  is  far  reaching, 
for  whatever  will  contribute  to  one's  usefulness  in  the  world-wide  and  universe- 
wide  ways  of  furthering  God's  kingdom  must  be  included. 

8.  my  Father  glorified]  This  contains  a  reason  why  the  promise  of 
V.  7  is  given,  and  why  it  will  be  certainly  fulfilled.  The  Father  is  glorified 
by  those  believers  wlio  bear  much  fruit.  If  they  abide  in  Christ  they  will 
bear  fruit ;  furtliermore  they  may  ask  great  things,  "  whatsoever  ye  will,"  and 
these  things  will  come  to  pass  because  the  Father  will  be  glorified,  and  besides 
they  will  be  recognized  as  true  disciples  of  Christ.  Witness  the  marvellous 
power  in  prayer  of  Luther,  Latimer,  Knox,  Baxter,  Wesley,  Romaine,  Harlan 
Page,  and  many  others, 

9.  SO  have  I  loved  you]  The  thought  gained  from  the  Common  Ver- 
sion is  that  the  Father's  love  for  the  Son  is  the  measure  of  the  Son's  love  for 
his  disciples.  But  the  Kadu^  scarcely  lias  the  force  here  of  degree  or  measure ; 
it  rather  implies  manner  or  character  of  the  emotion  than  the  intensity  of  it. 
Worldly  love  is  of  low  type:  increase  in  intensity  of  it  would  never  rise  to  a 


Common  Version. 


Revised  Version. 


6  If  a  man  aliide  not  in  me,  he  is  cast  forth  6  do  nothing.  Tf  a  man  abide  not  in  me,  he 
as  a  branch,  and  is  withered  ;  and  men  gattier  |  is  cast  forth  as  a  branch,  and  is  witliered  ; 
them,  and  cast  theminto  the  fire,  and  they  are  i  and  they  gather  tliem,  and  cast  them  into 
burned.                                                                        I  7  the  fire,  ami  they  are  burned.     If  ye  abide 

7  If  ye  abide  in  me,  and  my  words  aliide  in  in  me,  and  my  words  abide  in  you,  ask 
you,  ye  shall  ask  what  ye  will,  and  it  shall  be  i  whatsoever  ye  will,  and  it  shall  be  done 
done  unto  you.  8tintoyou.     Herein  '  is  my  Father  glorified, 

8  Herein  is  my  Father  glorified,  tliat  ye  bear  2  that  ye  bear  much  fniit  ;  and  an  shall  ye 
much  fruit ;  so  shall  ye  bt-  my  discijjles.              I  9  be  my  disciple.^.     Kven  as  the  Father  hath 

9  A.s  the  Father  hath  loved  me,  so  have  I  loved  me,  I  also  have  loved  you  :  abide  ye 
loved  you  :  continue  ye  in  my  love.                       I 

1  Or,  nas        -  Many  ancient  authorities  read  (hat  ye  bear  much  fruit,  and  be  my  ditciptei. 


250 


COMMENTARY  ON  THE  GOSPEL  OF  JOHN.         [John  15  :  10-13. 


likeness  of  Christ-love.  The  verse  continues  the  thought  expressed  in  the 
figure  of  the  vine  and  branches.  As  the  Father-love  flows  through  Christ, 
in  the  same  manner  does  the  Clirist-love  flow  through  believers.  Thus 
the  thought  in  this  verse  is  a  slight  change  of  expression  for  the  thought  al- 
ready stated  in  the  previous  verses.  Then  follows  the  repeated  admonition: 
"Continue"  or  "abide"  ye  in  my  love.     Cling  to  Christ. 

10.  If  ye  keep  my  eommaiulments]  The  hearers  may  ask :  how  is 
this  to  be  done?  So  Jesus  answers  the  thought  of  their  hearts.  You  will 
continue,  or  "  abide,"  in  my  love,  if  ye  keep  my  commandments.  For  by 
keeping  the  Father's  commandments  the  Son  abides  in  his  love.  Therefore 
believers  are  to  imitate  Christ  in  this  obedience  and  love.  It  is  not  the  cold, 
liard,  legal  doctrine  which  some  think  is  in  the  Old  Testament ;  it  is  obedience 
from  love.  Compare  John's  words  :  "  Hereby  we  know  that  we  know  him,  if 
we  keep  his  commandments,"  1  John  2  :  3. 

11.  my  joy  might  remain  in  you]  The  true  textual  reading  here 
probably  is  not  fieivri  "  might  remain,"  but  y  "  may  be  "  in  you.  Jesus  was 
going  away.  He  would  leave  his  peace  with  them  and  not  his  peace  only, 
but  also  his  joy ;  that  kind  of  joy  which  he  had  in  doing  his  Father's  will. 
The  disciples  have  joy  of  their  own,  "your  joy"  distinct  from  that  of  Christ. 
But  their  joy  is  not  complete  like  his.  It  can  only  be  completed  by  being 
supplemented,  increased,  filled  to  fulness  by  Christ's  joy.  The  love  of  v.  9, 
peace,  14:  27,  joy,  v.  11,  of  Christ  to  be  given  to  his  disciples,  do  not  mean 
that  which  disciples  shall  have  for  Christ,  but  that  which  Christ  has  for  them. 
Thus  their  personal  joy  is  made  complete  in  them. 

12.  love  one  another]  This  is  the  new  commandment,  13  :  34.  Love 
one  another  with  the  same  kind  or  character  of  love  as  mine  to  you.  This 
■was  indeed  "  new."  Sin  brings  hatred.  The  world  knows,  however,  a  low 
kind  of  love ;  low  because  it  has  forgotten  God.  Selfishness  reigns  widely, 
which  is  opposite  in  character  to  the  love  Chri.st  commands.  The  divisions 
among  Christians,  the  unseemly  strife,  the  eagerness  for  the  best  place.s,  the 
strongest  churches,  the  richest  members,  the  largest  Sabbath  schools,  the 
most  popular  rather  than  most  Christ- like  pastor,  are  exhibitions  of  the 
worldly  spirit,  not  that  of  Christ-love.  Even  in  the  Christian  home  children 
contend  for  the  best  things,  place,  fruit ;  the  traveller  does  the  same  until 
every  person  becomes  a  boor,  not  a  Christian.  Christ-love  consists  in  denying 
one's  self,  even  to  life,  for  the  good  of  believers.  Christ  died  for  believers 
even  before  they  were  friends :  "  While  we  were  yet  sinners,  Christ  died  for 


Common  Version. 

10  If  ye  keep  my  commamlments,  ye  shall 
abide  in  my  love ;  even  as  I  have  kept  my 
father's  commandments,  and  abide  in  liis 
love. 

11  These  things  have  I  spoken  unto  yon, 
that  my  joy  might  remain  in  you,  and  that 
your  jny  might  be  full. 

12  This  is  my  commandment.  That  ye  love 
one  another,  as  I  have  loved  you. 

13  Greater  love  hath  no  man  tlian  this,  that 
a  man  lay  down  his  life  for  his  friends. 


Revised  Version. 

10  in  my  love.  If  ye  keep  my  commandments, 
ye  shall  abide  in  my  love  ;  even  as  I  have 
kept  my  Father's  commandments,  and  abide 

11  in  his  love.  These  things  have  I  spoken 
unto  you,  that  my  joy  may  be  in  you,  and 

12  t/iat  your  joy  may  be  made  fnll.  This  is  my 
commandment,  that  ye   love   one   another, 

13  even  as  I  have  loved  yuu.  Greater  love 
hath  no  man  than   this,  that  a  man   lay 


John  15 :  14-lG.J  JESUS,  THE  TRUE  VINE.  ^1 

US,"  Ron.  5  :  8.  Thus  Christ  proved  his  greater  love,  greater  than  that  of  a 
man  who  will  lay  down  his  lite  for  his  friends.  It  is  true  that  enemies  are 
not  mentioned  here,  but  the  thought  of  what  Christ  did  to  make  these  dis- 
ciples his  friends  forces  that  thought  upon  the  mind. 

14.  Ye  are  my  friends]  Not  absolutely  "  my  friends,"  but  only  as  ye 
do  the  things  which  1  command  you.  This  obedience  will  be  a  proof  of  your 
friendship,  as  it  would  be  of  their  love.  They  are  not  only  to  love  one  an- 
other, but  are  to  act  worthy  of  those  who  may  be  called  and  claimed  as  friends 
by  Christ  liimself. 

15.  I  have  called  you  friends]  Jesus  lays  emphasis  on  this  thought 
of  friendsliip.  "No  longer  do  I  call  yon  servants  [bondservants  or  slaves]  ; 
for  the  servant  knoweth  not  what  his  Lord  doeth  :  but  I  luive  called  you 
friends  ;"  and  hence  have  taken  you  into  my  counsels;  you  know  all  the 
plans  of  the  Father,  which  lie  has  sent  me  to  reveal  unto  believers.  You 
share  in  the  work  of  founding  the  new  kingdom  according  to  the  Father's 
plans  and  are  treated  like  intimate  friends,  lovingly  ready  to  further  all  the 
purposes  of  the  Father  in  respect  to  the  new  kingdom,  and  his  way  to  redeem 
and  save  men.  The  thought  is  also  suggested  of  a  contrast  between  the  ser- 
vant of  sin  and  Satan,  and  the  freeman  in  Christ  Jesus.  The  believer  is  not 
in  bondage ;  he  is  bound  it  is  true  to  Christ,  but  by  the  bands  of  love.  He  is 
transformed  from  a  menial  service  and  position  to  one  of  companionship, 
friendship  in  the  household  of  faith. 

16.  I  chose  you]  Notice  the  revised  reading  of  this  verse.  Jesus  had 
not  merely  taught  them  the  things  he  had  heard  of  the  Father.  He  more- 
over chose  them,  and  appointed  (which  more  accurately  represents  the  Greek) 
them,  to  "go  away  "  in  different  regions,  and  bear  fruit  by  proclaiming  the 
new  way  to  lost  men.  This  great  work  might  well  depress  them,  and  cause 
them  to  shrink  from  it.  Now  follows  the  encouragement,  "  I  chose  you," 
"  that  whatsoever  ye  shall  ask  of  the  Father  in  my  name,  he  may  give  it  you." 
They  were  chosen  for  an  apostolic  mission  ;  they  were  promised  needful  aid 
in  that  mission.  So  long  as  they  fulfilled  the  spirit  of  their  apostolic  mission, 
their  power  in  prayer  would  be  without  any  other  limitation  than  that  they 
were  to  ask  in  the  name  of  Christ.  What  that  fully  implies  has  already  been 
explained.     See  notes  under  14  :  13. 

Suggestive  Applications. — 1.  Men  may  be  in  the  visible  church  and 
not  in  Ciirist.     2.  If  not  in  Christ,  they  are  to  be  cast  out  like  dead  branches. 


Common  Version. 


14  Ye  are  my  friends,  if  ye  do  svliatsoever  I 
command  you. 

lo  Henceforth  T  call  you  not  servants  ;  for 
tlie  servant  knowetli  not  what  his  lord  doeth  : 
liut  I  have  called  you  friends;  fur  all  things 
tiiat  I  have  beard  of  my  Father  I  have  made 
known  unto  you. 

16  Ye  have  not  chosen  me,  Imt  I  have  cho- 
sen you,  and  ordained  you.  that  ye  should  >ro 
and  briiiK  forth  fruit,  and  that  your  fruit 
should  remain  ;  tliat  what.soever  ye  shall  ask 
of  the  Father  in  my  name,  he  may  give  it  you. 

1  Gr.  boiidservuiilH.        2Gr_  londservant. 

17 


Revised  Version. 


14  down  hi.s  life  for  his  friemls.  Ye  are  my 
friends,  if  ye  do  the  things  which  I  com- 

15  mand  you.  No  longer  do  I  call  you  ^  ser- 
vants; for  the  2  servant  knoweth  not  what 
liis  lord  d(jeth  :  luit  I  have  called  ynu 
friends  ;  for  all  things  that  I  heard  from 
my  Father  I  have  made   known   unto  you. 

16  Ye  did  not  choose  me,  but  I  chose  you,  and 
apjiolnted  you,  that  ye  should  go  and  hear 
fruit,  an<l  l/iut  your  fruit  sliouM  abide  : 
that  whatsoever  ye  shall  ask  <>f  the  Father 


252 


COMHrENTARY  ON  THE  GOSPEL  OF  JOHN. 


[John  15:17, 18. 


3.  Trials  may  be  a  proof  of  God's  love,  and  not  of  his  displeasure.  4.  Christ 
and  believers  have  a  vital  union,  like  the  vine  and  its  branches.  5.  There 
are  false,  dead  Christians  is  well  as  true  ones.  6.  Fruit-bearing  in  spiritual 
life  is  evidence  that  one  is  abiding  in  Christ.  7.  To  have  answers  to  prayer, 
believers  must  abide  in  Christ.  8.  To  those  abiding  in  Christ,  the  promise  of 
answers  to  prayer  has  no  limit :  they  may  ask  whatsoever  they  will.  9.  Clirist 
enjoins  the  grace  of  brotherly  love.  10.  Christ  chose  disciples  for  their 
apostolic  mission.     11.  Believers  are  Christ's  friends. 

Christ's  Friends  and  Foes.    15 :  17-27. 

Place  and  Time  Same  as  in  Previous  Section. 

Christ  had  said  that  separation  from  him  was  to  wither:  but  disciples  were 
not  separate.  The  separate  were  to  be  burned  :  but  who  was  to  gather,  or 
fling  them  into  the  fire  was  left  vague  and  mysterious,  and  the  more  awful  for 
the  uncertainty.  Christ's  friends  would  be  united  to  him  in  love,  obedience, 
and  joy.  They  would  have  like  trials  and  joys  ;  they  would  need  to  stand  by 
one  another.  They  would  be  in  a  position  not  of  servants  but  of  friends  as  he 
had  already  said.  Yet  these  privileges  would  be  accompanied  by  trials.  The 
trials  would  follow  not  directly,  but  indirectly  from  their  relation  to  Christ 
and  his  relation  to  the  world.  They  would  be  hated  and  persecuted  by  the 
world^  because  they  were  friends  of  Christ,  for  the  world  hated  and  persecuted 
Christ.  Yet  they  would  have  a  Helper,  and  become  witnesses  and  in  some 
instances  martyrs  for  his  sake.  Hence  Christian  fellowship  is  enjoined. 
"Perhaps  no  part  of  Christian  duty  has  been  so  vulgarized  and  pawed  over 
by  mere  unctuous  talk,  as  that  of  the  fellowship  that  should  subsist  between 
all  Christians.  Does  anybody  believe  that  the  present  condition  of  Christen- 
dom ...  is  the  sort  of  thing  that  Jesus  Christ  meant,  or  is  anything  like  a  fair  and 
adequate  representation  of  the  deep,  essential  unity  that  knits  us  all  together."  * 

n.  These  things  I  command  you]  The  "  new  commandment "  is 
given  now  for  the  third  time.  See  13  :  34,  and  15  :  12.  The  repetition  of  it 
here  marks  a  transition  from  the  theme  of  the  disciples'  relation  to  Christ,  to 
their  relation  to  the  world.  From  the  world  they  are  to  receive  hatred  ;  the 
more  reason  therefore  for  the  new  commandment  to  love  one  another. 

18.  If  the  world  hateth  you]  You  may  expect  no  friendship  from 
the  world.  Indeed,  you  need  not  be  surprised  if  it  hate  you,  for  "you  know 
that  it  hath  hated  me  before  you."  This  is  your  consolation  ;  you  suffer  from 
the  same  feeling  tliat  the  world  has  toward  me.  It  will  be  one  proof  that  you 
are  my  friends.  And  I  have  borne  the  same  hatred  and  per.secution  before 
you,  and  know  how  hard  it  is  to  bear.     You  will  have  my  fullest  sympathy. 


Common  Version. 

17  These  things  I   command  you,   that  ye 
love  one  another. 

18  If  the  world  hate  you.  ye  know  that  it 
hated  me  before  it  hated  you. 


Revised  Version. 

17  in  my  name,  he  may  give  it  you.     These 
things  I  command  you,  tliat  ye  may  love 

18  one  another.     If  th'^  world  hateth  you,  i  ye 
know  that  it  hath  hated  me  before  it  Jiated 


Or,  know  ye 


*  A.  MacLaren,  Holy  of  Holies,  p.  201. 


John  15:19-24.) 


cnuisrs  friknds  and  foes. 


253 


19.  the  world  would  love  his  own]  It  is  only  reasonable  to  expect 
this  hatred,  because  you  are  not  of  the  worldly  type  of  character.  If  believers 
were  like  the  world,  the  world  would  love  thetn,  but  since  Christ  has  chosen 
them  to  a  Christian,  not  a  worldly  life,  the  world  will  hate  them.  They  may 
be  as  innocent  as  lambs,  yet  their  very  virtues  silently  rebuke  the  worldly 
spirit,  atid  excite  animosity.  Alas,  when  the  church,  the  body  of  Christians 
become  so  like  the  world,  that  they  are  loved  by  it ! 

20.  they  will  also  persecute  you]  These  are  strong,  sad  truths.  You 
will  not  escape  because  you  are  followers.  The  world  persecuted  me  ;  it  will 
surely  persecute  you.  You  need  not  expect  better  treatment  than  your  Mas- 
ter. Then  with  something  of  sad,  bitter  irony  ;  "  if  they  kept  my  word,  they 
will  keep  yours  also."  The  disciples  went  "forth  as  sheep  in  the  midst  of 
wolves."  They  would  share  Christ's  life,  hjs  joys,  and  liis  persecutions.  Yet 
some  wolves  may  be  converted  into  lambs.  Even  the  twelve  were  of  the 
world,  and  chosen  out  of  the  world  to  keep  Christ's  word.  So  some  would  hear 
their  word,  and  keep  it,  atid  be  no  longer  wolves,  John  17  :  20.  Though  the 
world  has  "got  a  dash  of  Christianity  into  it  since  Jesus  Christ  spoke  .  .  let  a 
man  for  Christ's  sake  avow  unpopular  beliefs,  let  him  try  honestly  to  act  out 
the  New  Testament,  let  him  boldly  seek  to  apply  Christian  principles  to  the 
fashionable  and  popular  sins  of  his  class,  or  of  his  country,  let  him  in  any 
way  be  ahead  of  the  conscience  of  the  majority,  and  what  a  chorus  will  be 
yelping  at  his  heels."* 

22.  they  had  not  had  sin]  Those  of  which  Christ  spoke  had  not  sinned 
ignorantly.  The  haters  and  persecutors  of  Christ  and  his  followers  were  not 
without  witnesses  of  their  conduct.  Yet  they  did  not  know,  that  is,  did  not  rec- 
ognize Christ  nor  the  Father,  or  did  not  have  a  saving  knowledge  of  Christ  and 
his  truth.  They  had  no  personal  acquaintance  with  Christ.  Yet  they  had  no  ex- 
cu.se  for  their  ignorance  ;  they  refused  light,  and  hence  their  ignorance  was  sin. 

24.    hated  both  me  and  my  Father]    The  attitude  of  the  world  to 


Common  Version. 

19  If  ye  were  of  the  world,  the  world  would 
love  his  own  ;  but  because  ye  are  not  of  the 
worhl,  but  I  have  cliosen  you  out  of  the 
world,  therefore  the  world  hateth  you. 

20  Remember  the  word  that  I  said  unto  you, 
The  servant  is  not  greater  than  his  lord.  If 
they  have  persecuted  me,  they  will  also  perse- 
cute you  ;  if  they  have  kept  my  saying,  they 
will  keep  yours  also. 

21  But  all  these  things  will  they  do  unto 
you  for  my  name's  sake,  because  they  know 
not  him  that  sent  me. 

22  If  I  had  not  come  and  spoken  unto  them, 
they  had  not  had  sin;  but  now  they  have  no 
cloak  for  their  sin. 

2:J  He  that  hateth  me  hateth  my  Father 
also. 

24  If  I  had  not  done  among  them  the  works 
which  none  other  man  did,  they  had  not  had 
ein :  but  now  have  thej'  both  seen  and  hated 
both  me  and  my  Father. 

'  Gr.  houcUervant. 


Revised  Version. 

19  you.  If  ye  were  of  the  world,  the  world 
would  love  its  own  :  but  because  ye  are  not 
of  the  world,  but  I  chose  you  out  of  the 
world,    therefore    the    world    hateth   you. 

20  Remember  the  word  that  I  said  unto  you, 
A  1  servant  is  not  greater  than  his  lord.  If 
they  persecuted  me,  they  will  also  perse- 
cute you  ;  if  they  kept  my  word,  they  will 

21  keep  yours  also.  But  all  these  tilings  will 
they  do  unto  you  for  my  name's  sake,  be- 
cause  they   know   not  him  that  sent  me. 

22  If  I  had  not  come  and  spoken  unto  them, 
they  had  not  had  sin  :  but  now  they  have 

23  no  excuse  for  their  sin.     He  that  hateth 

24  me  hateth  my  Father  also.  If  I  had  not 
done  among  thciii  the  works  which  none 
other  did,  they  bad  not  had  sin  :  but  now 
have  they  both  seen  and  liated   both   me 


*  A.  MacLaren,  Holy  of  llolies,  pp.  226,  227. 


254  COMMENTARY  OK  THE  GOSPEL  OV  JOHN.  [John  15  :  25,  26. 

Christ  and  his  disciples  indicated  a  rooted  spirit  of  bitterness  and  opposition  to 
God.  But  most  men  will  flatly  deny  that  they  hate  God.  They  will  readily 
assent  to  the  charge  that  they  are  not  very  pious.  Clirist,  however,  shows  that 
the  spirit  of  the  world  everywhere  is  at  bottom  hatred  of  God.  If  this  is 
harsh,  it  is  the  harshness  of  the  profoundest  truth.  The  world  has  seen  Christ 
and  the  Father  through  his  works  and  word,  his  providential  acts,  and  they 
antagonize  botli.     In  this  matter  absence  of  love  is  presence  of  hate. 

25.  hated  me  without  a  cause]  The  passage  here  cited  as  from  tlie 
"  law,"  is  found  in  Ps.  69  :  4-9  and  35 :  19  ;  but  does  not  appear  in  the  Penta- 
teuch or  portion  known  specifically  as  the  "law."  The  Jews,  and  Jesus  in 
common  with  their  usage,  refer  to  the  Psalms  as  part  of  the  "  law."  The 
habit  was  apparently  to  use  the  term  "  law  "  to  designate  the  entire  body  of 
their  sacred  writings,  or  sometimes  all  those  portions  not  specifically  classed 
with  the  prophets.  See  John  10  :  34,  where  there  is  a  similar  citation  from 
Ps.  82  :  6,  said  to  be  in  the  "  law."  The  picture  the  Psalmist  draws  of  him- 
self suflering  from  enemies  is  here  applied  to  Christ.  There  was  no  cause  for 
hating  Christ.  They  hated  him  "  witliout  cause,"  or,  "gratuitously,''  "  freely," 
as  the  Greek  term  is  often  rendered  ;  they  hated  him  because  he  was  righteous 
and  holy.  That  was  not  a  just  cause  for  hatred  ;  it  should  have  been  a  ground 
for  love. 

26.  the  Comforter  .  .  proceedeth  IVom  the  Father]    Jesus  for  the 

third  time  refers  to  the  Holy  Spirit,  as  a  Helper,  and  a  consolation  to  his  dis» 
ciples.  See  14  :  16,  26  ;  compare  also  16  :  7.  Tliose  two  passages  with  this 
one,  are  the  chief  proof-texts  used  in  the  famous  ancient  controversy  in  re- 
gard to  the  substance  and  mission  of  the  Spirit.  This  passage  is  literally, 
*'  When  the  paraclete  is  come,  whom  I  will  send  unto  you  from  the  Father 
(the  Spirit  of  truth  who  goeth  forth  from  the  Father),  he  shall  bear  witness 
concerning  me."  Some  have  said  that  if  our  Lord  did  hot  here  intend  to 
teach  the  substance  or  nature  of  the  Holy  Spirit,  but  only  to  speak  of  his 
mission,  this  passage  has  no  bearing  on  the  fundamental  nature  or  relations  of 
the  Godhead.  But  the  latter  does  not  necessarily  follow  from  the  former. 
Without  intending  to  teach  anything  directly  on  the  nature  of  the  Godhead, 
Jesus  may  have  assumed  certain  facts  in  regard  to  that  nature,  and  his  lan- 
guage be  intelligible  only  upon  that  basis.  There  is  no  dispute  on  the  meaning 
of  EKTropeverai  as  applied  to  the  "procession  of  the  Spirit"  from  the  Father. 
The  chief  question  is,  does  this  language  admit,  and  do  other  passages  justify 
the  teaching  of  the  Latin  Church  that  the  Spirit  "  proceedeth,"  that  is,  "goeth 
forth  "  from  the  Son  also  ?  To  assume  that  he  does  because  Christ  asserts 
"  I  and  my  Father  are  one"  tends  to  confound  all  distinction  of  relations  in 


Common  Version. 


25  But  this  Cometh  to  pass,  that  the  word 
might  be  fulfilled  that  is  written  in  their  law, 
They  hated  me  without  a  cause. 

26  But  when  the  Cumforter  is  come,  whom 
I  will  send  unto  you  from  the  Father,  even  the 
Spirit  of  truth,  which  proceedeth  from  the 
Father,  he  shall  testify  of  mc  : 

^  Or,  Advocate    Or,  Helper    Gt.  Paradete        -  Ov ,  goelh  forth  from 


Revised  Version. 


25  and  my  Father.  But  this  cometh  to  pass, 
that  the  word  may  be  fulfilled  that  is  writ- 
ten in  their  law,  they  hated  me  without  a 

26  cause.  But  when  the  i  Comforter  is  come, 
whom  I  will  send  unto  you  from  the  Father^ 
even  the  Spirit  of  truth,  which  2  proceedeth 
from  the  Father,  he  shall  bear  witness  of 


John  15: 27.]  CHRIST'S   FIUENDS  AND  FOES.  255 

the  CTOtllicad,  and  that  passage  cannot  be  pressed  as  proof  on  this  point.  The 
Greek  word  fKnopevofiai  for  "  proceedeth,"  "  goeth  forth"  occurs  11  times  in 
tlie  writings  of  John  and  33  times  in  the  New  Testament.  It  is  uniformly 
used  in  the  sense  of  a  starting  place,  or  source  from  whence  a  person  or  thing 
comes.  It  is  not  used  in  reference  to  tiie  Spirit  and  Christ,  but  only  here  in 
regard  to  tiie  going  forth  of  tlie  iSpirit  from  the  Father.  Here  Christ  dis- 
tinctly says,  "  whom  I  will  send"  (Tre/irj'u  a  diflferent  Greek  word),  "  from  the 
Father."  There  is  little  exegetical  force  in  the  suggestion  that  the  preposition 
here  is  Trapd  "from"  and  not  f/c  "out  of"  since  the  t/c  is  compounded  with 
the  verb,  and  the  language  states  that  the  "  proceeding  "  is."  from  the  Father  " 
and  does  not  say  from  tlie  Son.  So  whatever  may  be  the  true  doctrine 
respecting  the  "  procession  of  the  Spirit,"  whether  it  be"  from  the  Father  and 
the  Son,"  as  the  Latin  Church  now  maintains,  or  "  proceedeth  from  the  Fa- 
ther" and  is  sent  by  the  Father  and  the  Son,  as  the  Greek  Church  holds,  and 
apparently  the  ancient  forms  of  Church  creeds  held  ;  the  passage  before  us 
clearly  asserts  only  "  the  procession  "  of  the  Spirit  from  the  Father,*  and  that 
he  will  be  sent  by  the  Son.  Compare  also  John  16  :  7.  The  difference  be- 
tween the  view  of  tiie  eastern  and  that  of  the  western  Churches,  may  be  at 
bottom  only  apparent,  and  arise  from  looking  at  diflferent  sides  of  the  truth, 
just  as  the  two  observers  disputed  about  the  appearance  of  the  famous  shield 
when  looking  at  opposite  sides  of  it.  The  Spirit  was  and  is  a  witness-bearer 
for  Christ. 

27.  Te  also  shall  bear  witness]  The  apostles  were  with  Jesus  from 
the  beginning  of  his  public  ministry,  and  were  competent  witnesses,  even  eye- 
witnesses of  his  life,  works  and  teachings.  Thus  Luke  describes  them,  Luke 
1  :  2.  The  "  beginning  "  here  means  not  from  the  absolute  beginning  as  in 
John  1  :  1.  There  it  is  ev  apxfj  "in  the  beginning:"  here  it  is  ott'  apxv^ 
"from  the  beginning."  You  are  to  tell  the  story  of  Jesus  as  you  have  seen 
it,  and  of  his  works  and  teachings  and  power  as  you  have  experienced  them. 

Suggestive  Applications. — 1.  True  Christians  may  expect  to  meet  hatred 
and  persecution  in  this  world.  2.  They  are  chosen  friends  of  Christ  and  for 
mutual  friendship.  3.  Hostility  to  believers  may  be  masked  and  modified  by 
circumstances.  4.  Believers  may  escape  hostility  by  a  conformity  to  the 
world.  5.  But  that  must  be  to  disown  Christ.  Meet  this  hostility  by  boldly, 
firmly  and  kindly  maintaining  Christ's  standard  and  rule  of  conduct.  6.  Use, 
not  misuse  the  privileges  the  Gospel  gives.  7.  Believers  are  promised  a  strong 
Helper  in  the  Holy  Spirit.  He  witnesses  for  Christ.  8.  "Will  ye  be  forever 
the  devil's,  and  be  condemned  with  him,  or  comforted  by  the  Holy  Spirit? 


Common  Version. 

27  And  ye  also  shall  hear  witness,  hccatise 
ye  have  heeu  with  me  from  the  beginning. 


Bevised  Version. 

27  me  :  '  and  ye  also  hear  witness,  hecanse  yo 
have  been  with  me  from  the  beginning. 


1  Or,  and  bear  ye  also  ivitness 


*  The  Old  Catholic  Conferences,  1874,  1875,  on  this  subject  agreed  that  the  addition  of  the 
"Filioque,"  "  and  the  Son,"  clause  to  the  creed,  "did  not  take  place  in  an  ecilesiastically  regular 
manner"  and  "give  our  unanimous  consent  to  the  iiresentation  of  the  doctrine  of  tlje  Huly 
Spirit  aa  taught  by  the  Fathers  of  the  undivided  Church," 


256 


COMMENTARY  ON   THE   GOSPEL  OF  JOHN. 


[John  16 : 1-3. 


Departure  of  Jesus  and  Mission  of  the  Spirit.    16 : 1-15. 

Place  and  Time  Same  as  in  Last  Section. 

Jesus  now  points  out  the  kind  of  persecutions  to  which  disciple?  will  be  sub- 
jected, and  why  he  had  not  described  them  before.  He  then  declares  the 
specific  mission  of  the  Spirit,  first  in  respect  to  the  world,  and  next  in  respect 
to  disciples. 

1.  These  things  have  I  spoken]  Notice  how  often  (seven  times) 
Jesus  reminds  his  disciples  of  the  reason  why  he  has  told  them  certain  things. 
See  14  :  25,  29  ;  15  :  11  ;  16  :  1,  4,  25,  33;  and  compare  14  :  2.  "  These 
things ''  here  refer  not  merely  to  what  he  had  said  of  the  hatred  of  the  world, 
and  of  the  mission  of  the  Spirit,  but  also  what  he  was  then  telling  them. 
Passing  by  the  loss  of  Judas  and  the  coming  fall  of  Peter,  he  made  these 
particular  declarations  respecting  the  character  of  their  trials  so  that  they 
might  not  "  be  ofiended  "  or  "  made  to  stumble."  The  Greek  word  is  one 
from  which  our  "  scandalize  "  and  "  to  be  scandalized  "  comes.  Persecution, 
hatred,  and  even  sneers  are  often  a  great  stumbling  block  to  young  Christians. 

2.  put  you  out  of  the  synagogues]  To  a  Jew  this  was  more  than  a 
great  disgrace  ;  it  was  a  great  calamity.  The  Protestant  can  scarcely  realize 
its  seriousness  to  a  Jew  ;  the  devout  Romanist  has  a  similar  feeling  in  regard 
to  excommunication  from  his  Church.  Putting  them  out  of  the  synagogue 
was  bad  enough  ;  yet  it  was  only  the  beginning  of  their  trials.  ''  The  hour 
Cometh,  that  whosoever  killeth  you  shall  think  that  he  offereth  service  unto 
God."  Jew  and  Romanist,  Pagan,  Mohammedan,  and  Greek  may  join  hands 
in  persecuting  the  loving  disciple  who  walks  sim{)ly  to  please  the  Lord.  The 
Jewish  "  synagogue  "  was  the  popular  formal  Church  of  that  day.  "A  formal 
church  is  the  true  world  always;  and  today  as  then.  Such  a  body  will  do 
the  crudest  things  and  believe  that  it  is  offering  .  .  sacrifices  to  God."  *  The 
persecutions  by  Saul  and  under  Herod,  Nero  and  the  Caesars  illustrate  the 
prediction.  The  torturing,  burning,  and  beheading  of  Reformers  in  Spain, 
Portugal,  France,  and  England  by  the  Romanists,  are  further  illustrations  of 
how  earnest,  sincere  religionists  will  slay  believers,  and  think  that  they  are 
offering  service  unto  God. 

3.  because  they  have  not  known  the  Father]  The  wondering  dis- 
ciples would  at  once  ask  in  tiieir  minds:  why  will  they  do  this?  Jesus  an- 
swers :  ''  because  they  have  not  known  the  Father,"  whom  they  profess  to 
serve.  They  make  great  profes-^ions  of  religious  knowledge :  of  profound 
reverence  for  God  ;  of  great  devotion  to  his  worship,  in  paying  the  minutest 


Common  Version. 

CHAP.  XVI.— These  things  have  I  spoken 
unto  you,  that  j'e  should  not  be  offended. 

2  They  shall  put  j-ou  out  of  the  synagogues : 
yea,  the  time  conieth,  that  whosoever  killeth 
you  will  think  that  he  doeth  God  service. 

3  And  these  things  will  they  do  unto  you, 
because  they  have  not  known  the  Father,  nor 
me. 


Revised  Version. 

16      These  things  have  I  spoken  unto  you, 
that   ye   should    not   be  made  to  stumble. 

2  They  shall  put  you  out  of  the  synagogues  : 
yea,  the  hour  cometh,  that  whosoever  kill- 
eth you  shall  think  that  he  offereth  service 

3  unto  God.  And  these  things  will  they  do, 
because  they  have  not  known  the  Father, 


*  Alex.  MacLaren,  Holy  of  Holies,  p.  257. 


John  16  .  1-7. J      DEPARTIKK   OF  JESUS  AND   MISSION   OF  THE  SIMKIT.  257 


portion  of  tithes,  as  of  mint  and  anise  and  cimitnin,  but  true  religion  they 
have  not  ;  the  Father  tliey  do  not  truly  know  ;  iliey  do  not  perctive  the  spirit 
of  true  worship,  nor  the  nature  of  true  spiritual  service. 

4.  ye  may  remember  .  .  .  them]  As  in  v,  1,  he  reminds  them  of  the 
reason  for  stating  these  particuhirs  in  regard  to  coming  persecutions.  Yf)U 
need  not  be  surprised,  nor  thrown  off  your  guard  when  they  come.  There 
wouUl  be  comfort,  and  a  certain  strength  to  endure  tiiem,  by  remembering 
that  Jesus  iiad  told  them  of  their  coming  and  of  their  character.  Tliese  things 
lie  did  not  tell  them  from  the  beginning,  for  then  he  was  with  them.  Now 
the  time  had  come  for  him  to  depart,  and  the  time  had  come  to  tell  them,  not 
merely  of  the  persecutions  in  general  which  thev  would  suffer,  as  he  had 
stated  earlier,  see  Matt.  10  :  17,  21,  28  ;  Luke  6  :  22  ;  12:4,  but  now  that  they 
would  spring  from  the  hatred  of  tiie  world,  yet  they  would  have  comfort, 
strength,  guidance,  through  the  power  and  presence  of  the  Holy  Spirit,  prom- 
ised to  them.  Nor  had  they  understood  at  the  previous  general  predictions 
of  persecutions,  that  Jesus  was  to  depart  from  them.  These  were  the  new 
things,  not  told  to  thera  at  the  begiiming. 

5.  none  of  you  asketll  me,  Whither]  This  seems  at  variance  with 
Peter's  question,  "  Lord,  whither  goest  thou?"  13  :  36.  But  Peter's  mind  was 
upon  going  with  his  Master,  and  hence  upon  some  going  about  this  world,  or 
into  its  dangers,  as  among  the  Jews,  whither  Peter  was  willing  to  go  with 
Jesus  even  if  it  cost  his  life.  So,  too,  Thomas  ha<l  asked,  "  We  know  not 
whither  thou  goest ;  how  know  we  the  way?"  14:4,5.  Here  again  the 
emphasis  is  on  the  "  way."  They  had  lost  sight  of  the  whither  in  his  going 
away  as  now  stated,  and  their  minds  were  turned  solely  upon  themselves,  and 
their  own  sorrow.  They  had  really  forgotten  the  Master's  interests,  the 
whither  he  was  going,  and  his  sorrow,  and  in  a  kind  of  refined  selfishness 
concentrated  their  thoughts  on  themselves.  Had  they  been  filled  with  the 
true  spirit,  their  first  thought  and  question  would  have  been,  What  is  to  be- 
come of  the  Master?  Their  hearts  would  indeed  have  been  full  of  sorrow, 
but  from  quite  another  reason ;  sorrow  and  grief  over  the  terrible  sufferings 
of  their  Lord,  not  over  their  own  loneliness  caused  by  his  absence. 

7.  It  is  expedient  for  you]  It  will  be  profitable  to  the  disciples  for 
Jesus  to  go  away.     This  is  the  key  to  the  mystery.     Why  profitable  ?     Be- 


CoMMON  Version. 
4  But  these   things   liave  I    told   you,   that 


Revised  Version. 
4  nor  me.     But  tliese  things  have  I  spoktu 


when  the  time  shall   come,  ye  may  reuiember  i        unto  yiu,  tli;it  when  their  hour  is  cuiuc,  y< 
that  I  tiild  you  of  them.      And   these   things  I  |         may  remember  them,  how  that  I  told  yoii. 


said  not  unto  you  at  the  beginning,  because  I 
was  with  yon. 

5  But  now  I  go  my  way  to  him  tliat  sent 
me  ;  and  none  of  you  asketh  me,  Whither  go- 
est thou? 

6  But  because  I  have  said  these  things  unto 
you,  sorrow  hath  filb-d  your  heart. 

7  Nevertheless  I  tell  you  the  truth  ;  It  is 
expedient  for  yon  that  I  go  away:  for  if  I 
go  not  away,  the  Comforter  will  not  come  unto 
you;  but  if  I  di-iKut,  1  will  seiitl  him  unto 
you. 


And  these  things  I  said  not  unto  you  from 
the   beginning,   because  I    was   with    you. 

5  Hut  now  I  go  unto  him  that  sent  me;  and 
none   of  you    asketh    me,    Whither  goest 

6  thou?  But  because  I  have  spoken  these 
things  unto  you,  soirow  hath  filled  your 

7  In-art.  Nfvcrilieless  I  tell  yon  the  truth  ; 
It  is  expedient  for  you  that  1  go  away:  for 
if  I  go  not  away,  tlie  i  Pomforter  will  not 
come  unto  you  ;  but  if  I  go,  I  will  send  him 


'Ur,  Advocate    Or,  Helper    Gr.  J'arackte. 


258  COMlVrENTARY   ON  THE   GOSPEL  OF   JOHN.  [John  16:8.. 

cause  only  by  his  going  could  the  Holy  Spirit  come  to  them.  Why  the 
Spirit  could  not  come  without  his  departure,  Jesus  does  not  explain.  The 
absence  of  the  father  of  a  family  is  not  pleasant ;  but  it  is  often  necessary  in 
order  that  he  may  earn  by  his  labor  the  comforts  the  family  requires.  As  in 
temporal  so  in  spiritual  things,  the  best  blessings  sometimes  come  to  us 
through  self-denials,  sufferings;  and  our  keenest  sense  of  appreciation  of 
these  enjoyments  also  comes  from  a  similar  experience,  Jesus  suggests  to 
the  disciples  the  alternative;  his  departure  and  the  coming  of  the  Holy  Spirit, 
or  his  remaining  but  the  absence  of  that  Spirit.  Or,  rather,  he  would  teach 
them  the  greater  gain  of  a  glorified  Christ  and  an  ever  present  Holy  Spirit, 
over  even  his  continued  presence  here  in  human  form,  and  in  the  state  of 
humiliation.  This  verse  also  bears  upon  the  "procession  of  the  Spirit"  at 
least  indirectly.  Tlie  Spirit  will  Jesus  send,  but  from  whom  or  whence,  he 
doe^not  here  specifically  state.  That  was  definitely  stated  in  15:26.  Christ's 
bodily  presence  was  familiar  to  the  disciples;  they  were  sorrowful  and  cast 
down  when  they  learned  that  they  were  to  lose  it ;  but  his  presence  in  glory, 
and  the  Holy  Spirit's  presence  in  the  invisible  church,  and  in  the  heart  of 
every  true  disciple  are  things  far  better  for  the  growth  of  Christians  and  the 
glory  of  God. 

8.  he  will  reprove  [convict]  the  world]  The  Greek  word  eUyxo) 
for  "reprove "or  "convict"  is  used  in  John's  Gospel  four  times,  and  seven- 
teen times  in  the  New  Testament.  The  Common  Version  renders  it  "  re- 
prove" six  times,  and  "convict"  or  "convince"  five  times,  and  "rebuke" 
five  times,  and  once,  to  tell  a  fault.  The  Revised  Version  substitutes  "  re- 
prove" for  "rebuke"  in  the  five  passages  where  the  latter  occurs,  and  for 
"convince  "  in  1  Cor.  14:  24;  while  very  curiously,  it  reverses  its  canon  here, 
and  substitutes  "  convict "  for  "reprove."  Jesus  asks,  Which  of  you  convicteth 
me  of  sin  ?  8  :  46.  And  in  John  3 :  20  it  is  said,  "  Every  one  that  doeth  evil  .  . 
cometli  not  to  the  light,  lest  his  works  should  be  '  reproved,'  or  'convicted.'  " 
So  Jesus  sends  to  the  church  in  Laodicea :  "As  many  as  I  love  I  reprove,"  Rev. 
3:19.  Paul  says  of  prophecy,  "  he  is 'reproved,' or 'convicted,' by  all,  he 
is  judged  by  all,"  1  Cor.  14  :  24.  It  will  be  seen  by  these  citations  that  the 
translators  of  1611  and  the  Revisers  of  1881  found  it  difficult  to  get  a  satis- 
factory English  equivalent  for  the  Greek  word  ;  "reprove"  was  too  weak,  and 
"  convince  "  or  "  convict  "  was  in  some  cases  too  strong.  This  is  clearly  the 
case  in  v.  8  respecting  the  triple  work  of  the  Spirit.  The  word  "reprove"  is 
too  weak  in  respect  to  "sin,"' while  it  is  not  pertinent  in  respect  to  "righteous- 
ness" or  "judgment,"  but  "convict"  in  these  last  two  cases  would  be  better. 
To  "convict"  means  far  more  than  "convince,"  the  marginal  reading  of  tlie 
Common  Version  ;  "convict"  carries  with  it  the  judicial  idea  of  condemna- 
tion and  exposure  to  punishment.  All  this  the  Spirit  would  do  for  the 
apostles  in  their  conflict  with  tlie  world.  The  world  (Greek  kogjiov)  is  not  to 
be  limited  to  the  Jewish,  or  the  Roman  people,  but  is  al)road  term  standing  for 


Common  Version. 
8  And  when  he  is  come,  he  will  reprove  the 


Revised  Version. 
8  unto  j'ou.     And  he,  when  he  is  come,  will 


world  of  sin,  and  of  righteousness,  and  of  judg-  convict  the  world  in  respect  of  sin,  anil  of 

jnent : 


John  16:0-11.]    DKl'ARTURE  OF  JKSUS  AND  MISSION  OF  THE  SPIRIT.  269 


the  race,  humanity  a.s  a  whole.  The  Spirit  will  "convict  all  men"  [Trepi 
not  "of"  nor  strictly  "  in  respect  of"  but)  "concerning  sin,  and  concerning 
righteousnes.s  and  concerning  judgment."  This  pre^^osition  "Trepi  concern- 
ing "  has  a  (liflortMit  and  greater  force  than  "  of"  or  "  in  respect  of,"  including 
the  thing  mentioned  anil  whatever  accompanies  or  in  any  way  api)ertains  to 
the  "sin,"  the  "  righteousne.ss  "  and  the  "judgment  "  mentioned. 

9.  sin,  because  they  believe  not  on  nie]    Jesus  now  specifies  in  part, 

the  method  or  ground  of  the  Si)irit's  work  upon  the  world.  The  great  central 
idea  of  sin  is  unbelief  in  Christ.  The  Spirit  will  convict  of  sin,  because  of 
that  unbelief.  The  Greek  'on.  "  because"  may  be  understood  (1)  in  the  sense 
of  "in  that"  thus  designating  a  particular  sinful  act,  or  (2)  as  the  basis  or 
ground  of  sin,  all  sin.  As  the  words,  sin,  righteousness  and  judgment  stand 
without  an  article  before  them,  it  is  better  to  take  them  in  the  general  sense. 
Therefore  the  Spirit  will  convict  the  world,  not  merely  of  the  particular  sin 
of  unbelief,  but  of  all  sin,  because  skepticism  or  unbelief  in  Christ  is  the  basis 
or  root  of  all  sin.  This  conviction  may  be  followed  by  conversion,  or  it  may 
be  followed  by  sentence  of  condemnation. 

10.  righteousness,  because  I  go  to  the  Father]  As  a  natural  se- 
quence and  complement  of  conviction  of  sin,  the  world  will  be  convicted  or 
"convinced"  of  righteousnes.s.  This  cannot  mean  their  own  righteousness, 
for  the  world's  righteousness  is  sin,  and  this  would  amount  to  a  tautology. 
Nor,  is  the  meaning  here  to  be  restricted  to  this,  that  the  world  would  be  con- 
vinced of  its  own  need  of  true  righteousness,  but  the  sense  is  broader  ;  the 
Spirit  will  convict  the  world  of  the  righteousness  of  Christ,  a  truth  which  it 
rejected,  and  of  ab.solute  true  righteousness.  The  ground  or  basis  of  this  con- 
viction of  the  righteousness  of  Chri^^t  will  be  the  completed  work  of  Christ  in 
his  resurrection  and  ascension.  These  will  become  a  final  assurance  that 
Jesus  is  what  he  claimed  to  be,  sent  from  the  Father  ;  for  his  return  to  the 
Father  will  be  proof  of  it.  The  real  righteousness  which  Christ  revealed  to 
man  ;  that  kingdom  of  righteousness,  wliich  he  came  to  set  up,  and  of  which 
iie  is  King,  all  this,  is  in  "  righteousness  "  of  which  the  Spirit  will  convict  the 
world.  It  is  more  than  mere  justice,  that  expresses  itself  in  outward  acts,  the 
justitia  of  the  Roman  Church  ;  it  is  not  merely  escape  from  legal  grasp  by 
outward  cleanness  of  conduct ;  it  is  inward  jxirity.  And  this  drives  all  men 
to  perceive  that  there  is  no  real  righteousness  for  them,  except  the  righteous- 
ne.ss of  Christ  and  the  victory  it  brings  over  sin,  a  sinful  heart,  and  nature. 

11.   Judgment,  because  the  prince  of  this  world  is  (hath  been) 

judged]  The  world  judged  Clirist,  but  the  Spirit  would  do  more  than  con- 
vict the  world  of  its  wrong  judgment  concerning  Christ.  This  is  not  the 
central  point  of  his  work  concerning  judgment.  That  will  be  to  reveal  to 
the  world  the  judgment  of  God  concerning  sin  and  righteousness.     The  basis 


Common  Version. 

9  Of  sin,  because  they  believe  not  on  me  ; 

10  Of  rigliteonsnoss,  because  I  go  to  my  Fa- 


Reviski)  Version. 

9  ti<rhteo\ifines8,   and   of  judgement:  of  sin, 
10  because  tliey  believe  not   on  me;  of  right- 


ther,  and  ye  see  me  no  more;  ]        eonsness,  because   I  goto  tlic  F;ithi>r,  and 

11  Of  judgment,  because  the  prince  of  this     11  ye  belndd  ni<'  no  more;  of  Jud,:"nicnt.  In-- 
world  isjud^'ej.  I        cftusc  the  i)rinc.-  Mf   t'l"  wc-rld    liatli   bevn 


260  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  16 :  12, 13. 


of  this  revelation,  exposure  and  conviction  of  the  world  concerning  judgment, 
is  that  the  prince  of  the  world  hath  been  judged.  As  in  the  world,  all  sinners 
are  his  subjects,  they  will  be  led  to  see  that  they  are  each  and  all  involved  in 
the  condemnation  or  judgment  of  God  upon  their  prince.  Dwight  remarks: 
"  The  Spirit  takes  hold  of  the  facts  suggested  in  these  on  '  because  '  clauses, 
and  uses  them  as  proofs  of  his  view  with  regard  to  sin,  righteousness  and 
judgment.  .  .  He  shall  convince  the  world  with  respect  to  sin — the  truth  of 
his  view  of  it — by  laying  hold  of  and  pressing  the  fact  that  they  do  not  be- 
lieve on  Christ.  .  .  The  word  judgment  here  is  to  be  taken  as  condemnatory 
judgment.  .  .  The  Spirit  accomplishes  his  end  here,  ...  by  laying  hold  upon 
and  pressing  the  fact  that  the  ruler  of  the  world  is  already  condemned." 
Godet's  Commentary  on  John,  Am.  Ed.,  p.  514. 

12.  I  liave  many  things  .  .  but  ye  cannot  bear  them  now]    Does 

this  imply  that  he  would  say  the  "many  things"  at  a  later  period?  If  so, 
when  did  he  say  them  ?  There  is  no  record  of  any  extended  personal  teach- 
ings of  our  Lord  to  the  twelve  after  this  time  and  before  his  crucifixion. 
There  are  allusions  to  interviews  and  conversations  after  his  resurrection, 
some  of  which  may  have  suggested  "  many  things."  See  John  20.20-31; 
21  : 4-23,  But  does  the  context  require  this  verse  to  be  interpreted  to  mean 
that  Jesus  would  say  these  many  things  to  them  in  person?  The  next  sen- 
tence explains  how  they  will  be  informed  of  the  ''  omitted  teachings"  or  "de- 
ferred lessons,"  that  our  Lord  saw  they  could  not  bear  to  hear  or  receive  be- 
fore his  resurrection  and  ascension.  These"  many  things"  may  in  large  part 
consist  in  the  deeper  meanings  which  would  be  perceived  in  his  words  and 
teaching,  as  their  hearts  became  more  and  more  enlightened  by  the  Spirit. 

13.  guide  you  into  all  truth]  So  we  have  here  "  all  truth,"  not  new 
truth  merely,  but  new  revelations  of  old  truths.  Pilate  and  the  old  philo.so- 
phers  asked,  what  is  truth  ?  but  wailed  not  for  the  answer,  or  sought  it  in 
vain.  The  truth  into  which  the  Spirit  will  guide  apostles  and  believers  is 
real,  all  truth,  that  which  relates  to  the  spiritual  world  and  to  God.  Secular 
truth,  scientific  truth,  mathematical  truths,  may  be  truth,  but  all  truth  here 
mentioned,  must  be  that  which  is  germane  to  the  theme  discussed,  that  re- 
lating to  sin,  righteousness  and  judgment.  How  can  a  man  be  just  with  God  ?  is 
the  great  question.  Christ  says  the  Spirit  will  guide  to  a  right  answer. 
All  truth  concerning  God,  and  man's  duty  to  God,  and  his  moral  duties  to  his 
fellow,  are  surely  covered  by  this  broad  declaration.  But  notice,  the  Spirit 
"guides;"  he  does  not  compel.  Man  may  resist  his  divine  Guide,  miss  his 
way,  or  be  lost.  A  guide  leads,  not  forces  or  compels  ;  and  this  implies  that 
some  are  willing  to  follow. 

he  shall  not  speak  from  himself]     The  truth  he  declares  will  not  be 


Common  Version. 
12  I  have  j'et  many  things  to  say  unto  you, 


Revised  Version. 
12  judged.    I  have  yet  many  things  to  say  unto 


but  ye  cannot  bear  tiiem  now.  '  13  you,  but  ye  cannot  bear  them  now.     How- 

1.3  Howbeit  when  he,  the  Spirit  of  truth,  is  beit  wbeii   he,  the  Spirit  of  truth,  is  come, 

come,  he  will  guide  you  into  all  truth  :  fur  he  1        he  shall  guide  you  into  all  the  truth  :  for 
shall  not  speak  of  himself ;  but  whatsoever  he  he  shall  not  speak  from  himself;  but  what 

shall  hear, //ta<  shall    he   speak:  and  he  will  |        tliinjrs  soever  he  shall  hear,  thene  shall  he 
gliew  j'ou  things  to  come,  -        speak  :  and  he  shall  declare  unto  you   the 


John  16:14, 15.]     DKPARTURK   OK   .lESlS    AND    MISSION    OK  TIIK  SPIRIT.  261 


hi.«!,  that  is,  he  will  not  be  the  Creator  or  .^source  of  the  truth  ;  hut  he  will  he 
the  Interpreter  of  it.  Tiie  facts^,  teachings  and  life  of  Chri.st  wiiich  the  Spirit 
hears,  he  will  speak.  This  embraces  every  phase  of  Christian  truth  (the 
Greek  is  wide  in  meaning  fie  Trnnnp  ri/v  a/./'/Heiav  "  into  all  "  or  "  every  kind  " 
of  truth  ;  not  universal  knowledge,  nor  pap  d  infallibility,  but  all  truth  re- 
lating to  the  things  of  Christ.  See  Gal.  4:  G.  Yet  more  than  this  shall  the 
Spirit  do  ;  "he  shall  declare  unto  you  the  things  that  are  to  come."  Tlie 
future  hi.story  of  the  kingdom  of  (iod  on  earth  shall  be  revealed  to  the  apostles. 
This  was  strikingly  fulfilled  in  the  revelation  John  had,  and  recorded  for  the 
comfort  of  Christians  in  the  last  book  of  the  New  Testament. 

14.  He  sliall  glorify  me]  There  will  be  the  utmo.st  harmony  between 
the  Interpreter  and  the  Christ.  The  central  purpose  of  the  Spirit's  work  will 
be  to  reveal  and  impress  upon  disciples  the  things  of  Christ.  The  tilings  that 
seemed  obscure  and  mysterious  to  the  eleven,  the  Spirit  would  interpret  and 
clear  up.  He  will  not  make  revelations  of  new  things,  but  new  revelations 
of  the  old  truths  concerning  the  life-work  and  teachings  of  the  Messiah. 

15.  All  things  .  .  are  mine]  Lest  the  eleven  should  be  perplexed 
about  the  work  of  the  Spirit  which  Jesus  had  just  mentioned,  and  what  he 
had  said  a  little  before  in  regard  to  his  own  words  being  not  his,  but  the 
Father's,  14 :  10,  24,  he  further  explains  the  common  ownership  which  he  has 
in  all  the  Father's  things.  He  does  not  here  say  that  the  Father  has  tran.s- 
ferred  all  his  pos.sessions  and  attributes  to  him  ;  nor  that  the  Father  has  ab- 
dicated the  til  rone,  or  given  up  his  things,  but  that  all  these  things  "are 
mine,"  implying  a  common  ownership,  and  the  unity  of  the  P^ather  and 
Christ.  It  was  for  this  reason,  or  upon  this  ground  that  he  said  the  mission 
of  the  Spirit  would  be  to  take  of  the  things  of  Christ,  and  declare  unto  his 
disciples.  The  mysteries  of  Christ  include  the  my.steries  of  the  Father;  the 
Holy  Spirit  will  interpret  these  to  the  believer  so  far  as  they  are  needful  for 
his  salvation  and  growth  in  grace,  and  so  far  as  it  is  possible  for  the  human 
mind  to  grasp  the  infinite  things  of  God. 

Suggestive  Applications. — 1.  Chri.st  tells  us  some  things  to  keep  us 
from  stumbling  in  our  Christian  walk.  2.  He  tells  the  difficulties  and  perils 
of  Christian  discipleship  with  great  frankness.  3.  He  does  not  tell  of  some 
of  these  dangers,  until  the  warning  is  needed.  4.  The  silences  of  Christ  are 
often  as  wonderful  and  gracious  as  his  teachings.  5.  His  absence  is  profit- 
able, for  it  brings  the  Holy  Spirit's  abiding  presence.  6.  The  threefold  mi^•- 
sion  of  the  Spirit  in  the  world  :  to  convict  of  sin,  righteousness  and  judgment. 
7.  A  right  knowledge  of  sin  and  righteousness  is  needful  for  .salvation.  8.  A 
wrong  use  of  that  knowledge  will  bring  us  under  judgment  here  and  here- 
after. 9.  The  basis  and  the  climax  of  all  sin  is  unbelief  in  Christ.  10.  The 
death,  resurrection  and  a.scension  of    Christ  are   the  central    arguments  in 

Common  Vkrsion.  I  Revised  Version. 

14  Tie  shall  (jlorifv  niP :  fur  he  shall  receive  14  things  that  are  to  come.  He  shall  glorify 
of  minf,  atiil  shall  shew  i7  unto  you.  me:   for  he  shall   tak<' nf  mine,  anil   shall 

15  .\11  things  that  the  Father  hath  are  mine:  1.')  declaie  il  unto  you.  Ail  things  whatsoever 
therefore  said  I,  th:tt  he  shall  take  of  mine,  the  Father  hath  are  mini-  :  thiTcfon^  sai<l  I, 
aud  shall  shew  it  unto  you.                                   1  that  he  taketh  of  mine,  and  shall  d<'clare  it 


262  COMMENTARY   ON  THE  GOSPEL  OF  JOHN.  [John  16 :  16. 

respect  to  righteousness.  11.  The  devil,  the  prince  of  this  world,  has  been 
condemned;  all  his  followers  must  share  in  his  judgment.  12.  The  Spirit  is 
the  true  Interpreter  of  divine  things.  13.  The  central  truth  in  his  work  is  to 
reveal  the  things  of  Christ  unto  us. 

The  Departing  and  Glorified  Christ.    16:16-33. 

Time  and  Place  as  in  Former  Section. 

Jesus  now  reverts  to  his  speedy  departure  for  a  time,  and  to  his  return. 
The  disciples  are  perplexed,  and  he  further  explains  his  meaning,  over  which 
they  rejoice.  Jesus  checks  their  rejoicing  by  warning  them  of  coming  sorrow? 
yet  cheers  them  by  an  assurance  that  he  has  overcome  the  world  ;  its  sorrow 
and  wrong  as  well  as  its  prince. 

16.  A  little  while]  For  the  fifth  time  this  phrase  is  used  by  our  Lord. 
Compare  John  7:33,  13:33,  14:19,16:10.  He  would  impress  upon  the 
disciples  the  fact  that  he  is  soon  to  close  his  mission  and  be  bodily  absent 
from  them.  They  will  not  see  him  for  a  brief  time,  and  again  after  that  short 
time  they  would  see  him.  The  last  clause  "  because  I  go  to  the  Father  "  is 
wanting  in  all  the  best  uncial  manuscripts  except  the  Alexandrian  and  is 
omitted  in  the  Revised  Version.  If  these  words  were  genuine,  they  might  be 
taken  as  the  reason  for  his  temporary  absence  and  return.  They  were,  how- 
ever, probably  inserted  here  from  v.  10,  and  are  not  properly  a  part  of  the 
text  in  this  verse.  To  what  do  this  absence  and  return  refer?  Some,  as 
Meyer,  Plumptre,  say,  that  this  seeing  him  after  a  while  refers  to  seeing  him 
in  the  person  of  the  Holy  Spirit  as  at  Pentecost.  But  it  is  better  to  under- 
stand the  verse  to  refer  to  Christ's  crucifixion,  when  for  a  time  they  did  not 
see  him,  and  his  appearance  after  his  resurrection  when  "  again  a  little 
while  "  they  did  see  him.  So  Weiss  as  against  JVIeyer  and  others  rightly 
holds.  There  are  two  diflferent  Greek  words  used  in  the  verse  for  "see," 
which  the  Revised  Version  aims  to  represent  to  the  English  reader  by  two 
corresponding  English  words.  Some  draw  a  distinction  between  the  two, 
suggesting  that  the  first  deupelre  means  to  see  with  the  bodily  eyes,  and  the 
second  bipsode  to  perceive,  as  with  the  mind.  But  this  distinction  is  not 
clearly  marked  either  in  Attic  or  Hellenistic  Greek.  For  example,  "  every 
one  which  seeth  [fteopuv)  the  Son,  and  believeth  on  him,"  John  6:40,  cannot 
be  restricted  to  those  only  who  beheld  Christ  with  bodily  eyes.  Compare  also 
"never  see  death,"  John  8:51,  the  same  Greek  word,  which  the  revisers  do 
not  there  render  "behold"  but  retain  the  old  rendering  "see"  as  they  do 
also  in  9  : 8,  "  saw  him."  See  also  Luke  10 :  18,  where  the  first  of  these  Greek 
words  designates  seeing  Satan  (a  spirit)  falling  from  heaven.  But  one  cannot 
"see"  a  spirit  with  bodily  eyes.  This  distinction  is  not  therefore  uniformly 
made  in  the  Greek,  and  hence  it  cannot  determine  the  interpretation  here  of 
V.  16. 


Common  Version. 

16  A  little  wliile,  and  ye  shall  not  see  me: 
and  again,  a  little  while,  and  ye  shall  see  me, 
because  I  go  to  the  Father,  [ 


Revised  Version. 

16  unto  you.     A  little  while,  and  ye  behold 
me  no  more  ;  and  again  a  UttJe  while,  aD4 


John  10:  17-21]         TUE  DEPARTING   AND  GLORIFIED  CHRIST. 


263 


II.  What  Is  this  that  he  saith]  The  disciples  were  perplexed.  This 
not  seeing  him,  and  again  seeing  him,  and  tlien  the  going  to  the  Fatlier  of  v. 
10,  brought  only  confused  ideas  to  tiieir  n)inds.  They  tried  to  think  out  a 
meaning  to  them  but  could  get  none  that  seemed  satisfactory.  Some  of  them 
appear  to  liave  conferred  together  in  an  undertone  or  in  whispers,  and  con- 
cluded that  they  were  quite  unable  to  discover  what  he  meant. 

19.  Do  ye  inquire  among  yourselves]  Jesus  observes  their  whis- 
perings, and  knew  that  they  wanted  to  ask  him  to  explain  his  meaning. 
Their  "  desire "  had  not  been  expressed  except  as  their  countenances  and 
whisperings  among  themselves  liad  revealed  their  wish.  So  Jesus  asks  them, 
partly  to  show  them  that  he  understood  their  feelings,  and  [)artly  to  introduce 
his  answer.  He  also  repeats  his  former  statement,  to  impress  it  upon  their 
minds. 

20.  ye  shall  weep  .  .  but  the  world  shall  rejoice]    Certaiidy  the 

parting  must  come,  asexi)ressed  by  the  double  "  verily."  This  will  bring  you 
weeping  and  lamentation  ;  the  two  words  indicating  the  intensity  of  their  sor- 
row ;  yet  the  same  event  that  brings  this  deep  shadow  over  you  will  bring 
rejoicing  to  the  world.  But  lie  does  not  leave  them  in  great  sorrow,  and  the 
wicked  world  in  great  joy.  To  them  shall  come  a  wonderful  joy  springing 
from  their  sorrow.  Their  very  weeping  and  lamentation  shall  be  transformed 
into  rejoicing.  This  again  refers  to  their  sad  days  following  his  trial  and 
crucifixion  and  their  unexpected  joy  on  seeing  him  after  his  resurrection. 
The  darkness  of  the  cross  and  of  the  tomb  were  changed  soon  into  a  vision 
of  angels,  and  a  blaze  of  celestial  glory.  The  dead  Christ  became  the  risen 
Christ  forevermore.  Rev.  1 :  18.  He  illustrates  his  prediction  by  the  beauti- 
ful image  of  motherhood,  v.  21.  The  highest  good  and  the  greatest  joy  often 
come  through  the  greatest  pain  and  the  deepest  sorrow.  So  the  spiritual  joy 
of  disciples  will  come.  Then  there  is  the  figure  of  the  new  life,  the  new  king- 
dom, the  new  church  coming  through  new  birth  as  Christ  taught  Nicodemus. 
The  apostle.s'  experience  would  be  similar  in  their  preparation  for  founding, 
and  in  their  work  of  building  the  Christian  Church. 


Common  Version. 

17  Then  said  some  of  his  disciples  among 
tliemselves,  AVhat  is  this  tliat  he  saitli  unto  us, 
A  little  while,  and  ye  shall  not  see  me  :  and 
a;rain,  a  little  while,  and  ye  shall  see  me  :  and, 
Because  I  go  to  the  Father? 

18  They  said  therefore,  What  is  this  that  he 
saith,  A  little  while?  we  canncjt  tell  what  he 
saith. 

19  Now  Jesus  knew  that  they  were  desirous 
to  ask  him,  and  said  unto  them.  Do  ye  inquire 
among  yourselves  of  that  I  said,  A  little  while, 
and  ye  shall  not  see  me  :  and  again,  a  little 
while,  and  ye  shall  see  me? 

20  Verily,  verily,  I  say  unto  you.  That  ye 
shall  weep  and  lament,  Init  the  world  shall  re- 
joice; and  ye  shall  he  sorrowful,  but  your  sor- 
row shall  be  turned  into  joy. 

21  A  woman  when  slie  is  in  travail  hath  sor- 
row, because  her  hour  is  come  :  hut  as  soon  as 
she  is  delivered  of  the  child,  .she  rememhereth 
no  m'>r.'  the  anguish,  for  joy  that  a  man  isboru 
into  the  world. 


Revised  Version. 

17  ye  shall  see  me.  Simie  of  his  disciples  there- 
fore said  one  to  another.  What  is  this  that 
he  saith  unto  us,  .\  little  while,  and  ye  be- 
hohl  me  not ;  and  again  a  little  whilt^,  and 
ye  shall  see  me  :  and.  Because   I  gi  to  the 

18  Father?  They  Siiid  therefore.  What  is  this 
that  he  saith,  A    little  while?     We    know 

19  not  what  he  saith.  Jesus  perceived  that 
they  were  desirous  to  a>k  him,  and  he 
said  unto  them,  Do  ye  inquire  among 
j'ourselves  concerning  this,  that  1  said,  A 
little  while,  and  ye  behold  me  not,  and 
again  a  little  while,  and  ye  shall   see   me? 

20  Verily,  verily,  I  say  unto  you,  that  ye  shall 
weep  and  lament,  but  the  world  sliall  re- 
joice:  ye  shall  be  sorrowful,  but  your  sor- 

21  row  shall  be  turned  into  joy.  A  woman 
whi-n  she  is  in  travail  hath  sorrow,  because 
her  hour  is  come  :  but  when  she  is  delivered 
of  the  child,  she  remembereth  no  more  the 
anguish,  for  tlie  joy  that  a  man  is  born  iuto 


264  COMMENTARY  ON  THE  GOSPKL  OP  JOHN.  [John  16 :  22-24. 

22.  therefore  now  .  .  sorrow]  The  order  of  nature  and  of  grace, 
brings  sorrow  first,  tlien  joy  ;  death  first,  then  the  resurrection  of  Christ ;  and 
rejoicing  disciples.  Christ's  resurrection  and  ascension  completes  his  Mes- 
sianic work  on  earth,  and  places  the  faith  and  hope,  and  therefore  the  joy  of 
his  disciples  upon  a  sure  foundation,  which  no  one  can  take  away.  The  in- 
dwelling presence  of  the  Holy  Spirit  will  give  an  abiding  peace  and  joy  of 
wiiicii  neither  man  nor  devil  can  rob  them. 

23.  ye  shall  ask  me  nothing]  This  clause  is  a  perplexing  one.  Some 
take  it  imperatively  thus :"  In  that  day,  ask  me  nothing,"  Others  more 
naturally  as  a  declaration  meaning,  "  In  that  day  ye  shall  ask  me  no  question." 
My  ministry  will  be  closed.  Not  that  all  things  will  be  clear  to  them,  for  the 
Spirit  will  continue  to  interpret  his  life  and  teachings.  In  that  view,  it  would 
not  be  necessary  for  them  to  question  Jesus  further,  for  he  would  send  the 
Guide  and  Interpreter  to  be  ever  present  with  them. 

If  ye  shall  ask  .  .  of  the  Father]  Yet  they  will  have  other  needs. 
To  whom  shall  they  appeal  ?  To  the  Father,  will  lie  answer  ?  Yes,  but  in 
the  name  of  Jesus;  for  his  sake.  They  must  have  an  intercessor.  His  name 
will  be  efiicacious  to  bring  a  blessing.  Is  he  the  pope,  bishop  or  priest  ?  No, 
he  is  Jesus;  in  the  name  of  Christ  the  gift  will  be  granted.  Notice  the  Re- 
vised Reading  which  makes  not  the  asking,  but  the  giving,  to  be  in  the  name 
of  Christ,  in  v.  23.  But  in  v.  24  the  asking  is  also  to  be  in  the  name  of  Jesus. 
The  same  thought  had  been  twice  stated  to  them  before.  John  14  :  13  and 
15  :  16,  which  see.  "The  name  of  Jesus  is  not  merely  the  motive,  but  also 
the  medium."  Every  heavenly  gift  represents  the  working  of  the  Spirit  who 
comes  in  Christ's  name.  John  14:  26.  While  all  this  is  obscure  to  the  dis- 
ciples now,  it  will  be  made  clear  to  them  soon,  as  v.  25  declares. 

24.  ask  .  .  that  your  joy  may  be]  The  disciples  had  not  asked  any- 
thing in  Christ's  name:  they  had  asked  him  in  person.  The  name  of  Christ 
is  not  used  in  the  model  prayer,  commonly  called  the  Lord's  Prayer,  which 
Jesus  taught  to  his  disciples.  Up  to  this  time,  therefore,  they  had  properly 
followed  his  earlier  instructions  in  respect  to  prayer.  Now  he  added  other 
directions  in  regard  to  the  way  they  were  thereafter  to  pray.  Henceforth 
lie  declares,  "  Ye  shall  ask  the  Father  in  my  name."  After  the  resurrection 
and  ascension,  they  shall  ask  no  question  of  Jesus ;  but  they  shall  ask  the 
Father  in  Jesus'  name,  for  whatever  they  desire.  Asking  in  this  manner,  the 
promise  is,  that  they  shall  receive,  in  order  that,  or  thus,  their  joy  may  be  full  or 

"  fulfilled."     For,  he  had  before  said,  their  sorrow  should  be  turned  into  joy. 


Common  Version. 


Revised  Version. 


22  And  ye  now  therefore  have  sorrow  :  but  I  22  the  world.  And  ye  therefore  now  have 
will  see  you  again,  and  your  heart  shall  re-  i  sorrow  :  but  I  will  see  you  again,  and  your 
joice,  and  your  joy  no  man  taketh  from  you.       •        heart  shall  rejoice,  and  your  joy  no  one  tak- 

2:i  And  in  that  day  ye  shall  ask  me  n"thing.  '  23  eth  away  from  you.  And  in  that  day  ye 
Verily,  verily,  I  say  unto  you,  Wliatsoever  ye  1  shalP  ask  me  nothing.  Verily,  verily,  I 
shall  ask  the  Father  in  my  name,  he  will  give  }  say  unto  you,  If  ye  shall  ask  anything  of 
it  you.  !        the  P'ather,  he  will  give  it  ynu  in  my  name. 

■li  Hitherto  have  ye  asked  nothing  in  my  24  Hitherto  have  ye  asked  nothing  in  my 
name  :  ask,  and  ye  shall  receive,  that  your  joy  |  name:  ask,  and  ye  shall  receive,  that  your 
may  be  full.  joy  may  be  made  full. 

5  Or,  ask  lue  no  qumtion 


John  1G:2:)-31.]  THE  DEPARTING  AM)  uLoRlFIi;D  CIlRlST. 


265 


25.    no  more  speak  unto  you  in  proverbs]    "Tiiese  tilings"  refer  to 

the  subjects  mentioiied  in  vs.  16-24.  He  hud  spoken  on  these  themes  several 
times,  but  in  figurative  hmguage ;  in  "proverbs"  or  more  strictly  "parables." 
After  his  resurrection  he  will  tell  them  plainly  concerning  the  Father.  There 
will  be  no  reserve  ;  no  putting  the  truth  into  concealed  forms  of  speech.  The 
time  for  his  clear  manifestation  to  the  world,  and  more  especially  to  believers, 
will  then  have  come. 

20.  I  say  not  .  .  I  will  pray  tlie  Fatiier]  In  vs.  26,  27,  Jesus  re 
peats  his  direction  in  respect  to  prayer,  and  gives  a  reason  to  encourage  them 
in  coming  to  the  Father  in  his  name.  He  explains  that  it  will  not  be  neces- 
sary for  him  to  "make  reipiest  of  the  Father"  in  tiieir  behalf  (see  Revised 
Version,  marginal  reading),  for  the  Feather  loves  them,  because  they  have 
loved  Christ.  Therefore  they  are  accepted  in  Christ,  one  with  hira,  and  their 
requests  coming  in  Jesus'  name  will  be  answered.  For,  in  Christ,  they  be- 
come the  true  spiritual  children  of  the  Father,  and  the  Father  hears  thera  at 
once.  Elsewhere  John  explains  that  if  believers  fall  into  sin  they  "have  an 
Advocate  with  the  Father,  Jesus  Christ  the  rigliteous,"  1  John  2  :  1.  In 
vs.  26,  27,  however,  tlie  normal  state  of  obedience  of  the  believer  is  assumed. 

28.  I  leave  tlie  world]  Jesus  now  tells  thera  plainly  whence  he  came, 
whither  he  came,  and  whence  he  would  now  go.  Notice  the  precision  of 
language:  literally  "I  came  out  of  the  Father,"  not  "  from"  him,  as  a  mes- 
senger, but  "out  of"  his  substance.  For  the  best  Greek  text  reads  eK  "out 
of,"  not  rrafja  "  from."  I  "  am  come  into  the  Koafiov  world,"  a  broad  word  in 
Greek,  often  meaning  the  entire  physical  imiverse ;  hence  I  am  come  into 
the  physical  state.  "Again,  I  leave  the  world,  and  go  unto  the  Father,"  from 
whom  I  came  out.  This  language  is  plain  and  clear.  So  the  disciples  thought, 
and  joyfully  expressed  their  gratification  to  him,  that  he  had  spoken  so 
plainly.     See  v.  29. 

30.  by  tills  we  believe]  The  disciples  further  express  their  conviction 
of  the  divine  wisdom  of  Jesus.     They  acknowledge  that  he  knows  them  and 


Common  Version. 

25  These  things  have  I  spoken  unto  yon  in 
proverbs:  but  the  time  Cometh,  when  I  shall 
no  more  speak  unto  you  in  proverbs,  but  I  shall 
shew  yuu  phiinly  uf  the  Father. 

2fi  At  that  day  ye  shall  ask  in  my  name  : 
atid  I  say  nut  unto  you,  that  I  will  pray  the 
Father  for  you : 

27  For  the  Father  himself  loveth  you,  be- 
cause ye  have  loved  me,  and  have  believed  that 
I  came  out  fr.mi  God. 

"28  I  came  forth  from  the  Father,  and  am 
come  into  the  world  :  again,  I  leave  the  world, 
and  goto  the  Father. 

29  His  disrijjles  said  unto  him,  Lo,  now 
speakest  thou  plainly,  and  speakest  no  proverb. 

30  Now  are  we  sure  tliat  thou  kiiowest  all 
things,  and  needest  not  that  any  man  should 
ask  thee  :  by  this  we  believe  that  thou  ciimt-st 
forth  from  God. 

31  .lesus  answered  them,  Do  ye  now  be- 
lieve? 


Revised  Version. 

25  These  things  have  I  sjioken  unto  you  in 
1  dark  sayings  :  the  hour  cometh,  when  1 
shall  no  more  speak  unto  you  in  i  dark 
sayings,  but  shall    tell  you   plainly  of  the 

26  Father.  In  that  day  ye  shall  ask  in  my 
name  :  and   I  say  not  unto  you,  that  I  will 

27  -  pray  the  Father  for  you  ;  for  the  Father 
himself  loveth  you,  because  ye  have  loved 
me,  and   have  believed  that  I  came   forth 

28  from  the  Father.  I  came  out  fi  oni  the  Fa- 
ther, and  am  come  into  the  world  :  again, 
I  leave  the  world,  and  go  unto  the  Father. 

29  His  disciples  say,  Lo,  now  speakest  thou 
plainly,   and    speakest   no  ^  dark    saying. 

30  Now  know  we  that  thouknowest  all  things, 
and  needest  not  that  any  man  sh()>ild  ask 
thee  :  by  this  we  believe  that  thou  earnest 

31  forth  fronj  God.     Jesus  answered  them,  Do 


'  Or,  pnrabU$       •'  iJr.  make  request  of.        ^Ur,  parable 


266 


COMMENTARY  ON  THE  GOSt»EL  Of  JOHN.  [John  16  :32,  3S. 


their  thoughts  so  thoroiiglily  that  he  does  not  need  to  have  any  one  ask  him, 
in  order  to  let  liim  know  what  they  desire ;  but  he  knows  their  liearts  and 
perceives  their  thoughts  and  desires  before  they  speak  to  reveal  them  as  they 
would  need  to  do  to  one  another.  This  conviction  also  went  further,  and  con- 
firmed them  in  thebelief  that  Jesus  came  out  from  God.  That  they  yet  fully 
grasped  the  idea  of  Christ's  oneness  with  God,  is  not  entirely  clear.  There 
are  two  views  of  this  remarkable  confession  of  the  disciples,  and  Christ's 
response:  1,  that  they  had  suddenly  come  into  a  fulness  of  light  and  knowl- 
edge concerning  Christ,  and  that  he  accepts  it  as  such  :  or,  2,  that  the  dis- 
ciples overestimated  their  own  faith,  which  while  sincere,  was  exceedingly 
imperfect  and  defective,  and  that  therefore  Jesus  tenderly  warns  them  that 
their  faith  is  not  yet  of  a  nature  to  stand  the  trial  to  which  it  will  be  sub- 
jected. Their  faith  will  need  to  be  further  strengthened,  purified  and  per- 
fected." The  latter  view  is  in  closer  harmony  with  the  tone  of  Christ's 
response  in  vs.  32,  33.  Yet  he  accepts  it  as  true,  and  upon  a  solid  basis :  it 
will  need  to  grow.  See  the  allusion  to  it  in  the  great  intercessory  prayer  that 
follows,  John  17  :  8. 

32.  ye  shall  be  scattered]  The  words  in  v.  30  are  taken  by  some,  not 
as  a  question,  but  as  a  declaration  :  "  Kow  ye  believe."  The  real  meaning  is 
not  materially  diflferent  in  either  case.  This  new-born  faith  will  be  sorely 
tested ;  even  now,  "  ye  shall  be  scattered  "  by  the  arrest  and  trial  of  Jesus ; 
"every  one  to  his  own"  home,  or  lodging,  to  escape  arrest  or  persecution. 
You  will  forsake  rae,  in  whom  you  have  just  now  confessed  your  faith  so  posi- 
tively, and  leave  me  alone.  Yet  1  shall  not  be  wholly  forsaken,  although  to 
men  I  shall  appear  to  be  alone  ;  for  "the  Father  is  with  rae." 

33.  Ye  .  have  peace  . .  tribulation  :  but  be  of  good  cheer]    Again 

Jesus  refers  to  "  these  things  "  as  he  had  in  v.  25,  which  see.  But  here  he 
adds  the  reason  for  saying  these  sorrowful  things  to  them.  His  closing  words, 
though  tinged  with  the  dark  clouds  of  coming  trial  and  tribulation,  flash  forth 
the  glorious  brightness  of  the  sun  of  peace,  and  righteousness.  In  the  awful 
conflict  awaiting  him  and  them,  he  sounds  the  triumphant  note  of  victory. 
They  might  be  scattered,  discouraged,  in  despair;  the  tribulation  might  be 
crushing  in  the  world  ;  in  the  terrible  struggle  they  might  temporarily  go 
down,  be  imprisoned,  beheaded,  cast  to  the  wild  beasts,  burned  at  the  stake, 
until  it  would  seem  as  if  faith  and  believers  were  destroyed  and  the  world  was 
victorious.  But  this  is  a  partial  and  wholly  mistaken  view  ;  Christ  lias  over- 
come the  world.  So  the  apostate  Julian  cried,  "Galilsean,  thou  hast  con- 
quered," truly  interpreting  the  victory  of  Christians  to  be  in  consequence  of 
Christ's  victory  over  sin,  Satan  and  a  wicked  world.     For  further  illustration 


Common  Version: 

32  Behold,  the  hour  cometh,  yea,  is  now 
come,  that  ye  shall  be  scattered,  every  man 
to  his  own,  and  shall  leave  me  alone  :  and  yet 
I  am  not  alone,  because  the  Father  is  with 
me. 

33  These  things  I  have  spoken  unto  yon.  that 
in  me  ye  might  have  peace.  Tn  the  world  ye 
shall  have  tribulation  :  but  be  of  good  cheer; 
I  have  overcome  the  world. 


Revised  Version. 

32  ye  now  believe  ?  Behold,  the  hour  cometh, 
yea.  is  come,  that  ye  shall  be  scattered, 
every  man  to  his  own,  and  shall  leave  me 
alone  :  and  yt  I  am  not  alone,  because  the 

33  Father  is  with  nie.  These  things  have  I 
i-poken  unto  you,  that  iti  me  ye  may  have 
peace.  In  the  woibl  ye  have  tribulation  : 
but  be  of  good  cheer  ;  1  have  overcome  the 
world. 


John  17.J  TIIK    INTERCESSORY  PRAYER  OF  JESUS  267 

of  this  victory  read  the  .sublime  description  of  the  songs  of  victory  sinig  before 
the  throne  of  the  Lamb  by  "a  great  multitiuie,  wliich  no  man  couUi  number," 
in  Kev.  7  :  9-17. 

Suggestive  AprucATioNS. — 1.  Believers  are  often  bewildered  by  the 
providential  acts  of  God.  2.  The  key  to  these  providences  is  often  within 
their  reach,  but  they  are  too  desponding  or  too  ignorant  to  use  it.  8.  Yet  the 
true  believer  will  always  maintain  a  teachable  attitude  of  mind.  4.  Sorrow 
and  tribulation  are  often  necessary  incidents,  presaging  the  highest  jov. 
5.  Absence  of  Ciirist  is  sorrow,  a  sense  of  Christ's  presence  is  joy  to  the  be- 
liever. 6.  Tiie  world  rejoices  when  the  righteous  are  overcome.  7.  Christ 
promises  that  the  disciples'  sorrow  shall  be  transformed  into  joy'.  8.  Their 
joy  is  placed  beyond  the  possibility  of  loss  from  violence  of  man  or  devil ; 
"no  one  taketh  away  from  you,"  v.  22.  9.  Believers'  desires  shall  be  satis- 
fied in  the  name  of  Christ.  10.  Christian  life  on  earth  is  a  period  of  teaching 
and  training.  11.  Tiie  Father-love  comes  to  believers,  because  they  are 
Christ-lovers.  12.  Chri.st  loves  to  declare  spiritual  truths  plainly  when  our 
hearts  are  prepared  to  receive  them.  13.  Those  nearest  to  Christ  may  often 
have  a  faith  mingled  with  partial  insight  and  ignorance.  14.  The  boldest 
disciple  may  shrink  and  leave  the  Master  under  crushing  trials.  15.  Be- 
lievers will  have  tribulation  in  the  world,  yet  in  Christ  they  have  peace,  for 
Christ  has  conquered  the  world. 

The  Intercessory  Prayer  of  Jesus.     17  : 1-26. 

Jerusalem.    Thvrsday  Night,  April  6,  a.  d.  30. 
This  intercessory  prayer  of  Jesus  in  its  lofty  sublimity,  and  profound  revel- 
ation of  the  heart  of  the  God-man,  is  the  holiest  of  holies  of  the  New  Te.sta- 
ment.     This  is  properly  "  The  Lord's  Prayer,"  one  which  he  used  himself,  as 
distinguished  from  the  earlier  form  of  prayer  which  he  taught  his  disciples, 
Matt.  6  :  9-13.     There  is  no  prayer  like  this;  nothing  in  the  literature  of  the 
world    that    approaches   it    in    tenderness,   pathos,    calmness,   sublimity  and 
triumphant  hope.     Although  the  germ  of  every  petition  in  the  prayer  can  be 
found  in  the  Hebrew  Scriptures,  the  flower  and   fruit  springing   from   these 
germs  in  Jesu.s'  soul,  surpass  in  beauty,  richnei?.>^,  and  spiritual  majesty  every 
prayer  found  in  any  language  in  any  age.     To  declare  that  this   inimitable 
prayer  is  the  fanciful  conception  of  some  second  century  writer,  who  souglit 
to  palm  it  of}' on  the  world  as  historical,  as  some  rationali.sts  have  urged,  is  a 
foolhardy  attempt  to  disprove  hi.story,  by  substituting  what  would  be  morally 
impo.ssible.     The  divine  Mediator  between  (iod  and  man  could  alone   have 
uttered  such  a  prayer  as  this,  and  he  only,  at  the  crisis  of  his  mediatorial 
work,  as  he  stood  face  to  face  with  tlie  final   agony,  and  divine  .sacrifice  he 
was  to  endure  for  the  sins  of  the  world.     This   prayer   has  called   forth  the 
strongest  admiration  alike  of  Greek,  Romanist,  Protestant,  rationalist,  and  un- 
believer.    Ewald  calls  it,  "A  prayer  such  as  the  world  never  heard  nor  could 
hear.  .  .  For  himself  he  [Jesus]   has  little   to  ask,  but  as  soon  as  his  word 
takes  the  character  of  an  interce.s.sion  for  his  own,  it  becomes  an   irresistible 
stream  of  the  most  fervent  love.  .  .  Sentence  rushes  upon  sentence  with  won- 
derful power  yet  the  repose  is  never  disturbed."     Tholuck  declared  :  "  If  in 
18 


268 


COMMENTARY  ON  THE  GOSPEL  Ot  JOHN. 


[John  17 : 1. 


any  human  speech  divinity  is  manifest,  and  sublimity  is  joined  to  condescend- 
ing humility,  it  is  in  this  prayer."  Even  De  Wette,  in  spite  of  all  his  skepti- 
cal tendency,  was  constrained  to  say :  "  It  is  beyond  a  doubt  the  subliraest 
part  of  the  evangelical  tradition,  the  pure  expression  of  Christ's  lofty  con- 
sciousness and  peace  of  God."  Luthardt  devoutly  says:  "Neither  in  the 
Scripture,  nor  in  the  literature  of  any  nation  can  there  be  found  a  composition 
which  in  simplicity  and  depth,  in  grandeur  and  fervor  may  be  compared  to 
this  prayer.  It  could  not  be  invented  but  could  proceed  only  from  such  a 
consciousness  as  the  One  which  speaks  here."  John  Knox  had  this  prayer, 
the  53d  chapter  of  Isaiah,  and  a  chapter  of  the  Epistle  to  the  Ephesians  read 
to  him  every  day,  by  his  wife  or  his  secretary,  during  his  last  sickness.  Mel- 
anchthon  gave  a  lecture  on  this  chapter  just  before  his  death  in  which  he  said  : 
"  There  is  no  voice  which  has  ever  been  heard,  either  in  heaven  or  in  earth, 
more  exalted,  more  holy,  more  fruitful,  more  sublime,  than  this  prayer  ofiered 
up  by  the  Son  of  God  himself."  The  prayer  has  three  parts:  1,  Jesus  prays 
for  himself,  vs.  1-5  ;  2,  he  prays  for  the  disciples,  vs.  6-19  ;  3,  he  prays  for  all 
believers,  vs.  20-26. 

1.    Jesus  .  .  lifting  up  his  eyes  to  heaven,  he  said]    The  prayer 

followed  immediately  after  the  farewell  discourses  to  his  disciples  recorded  in 
the  three  previous  chapters.  "Lifting  up  .  .  to  heaven"  does  not  surely 
imply  that  tlie  prayer  was  offered  in  the  open  air,  as  some  infer.  Compare 
Acts  4 :  24,  31  ;  6  :  15  with  7  :  55  ;  10 :  4.  In  human  thought  heaven  is  above 
us,  and  is  the  abode  of  the  Father.  Tliis  attitude  of  lifting  his  eyes  to  heaven 
is  in  marked  contrast  to  that  of  falling  on  the  face  in  the  garden.  Matt. 
26:39.  His  face  must  have  been  filled  with  holy  devotion,  and  the  con- 
sciousness of  the  majesty  and  unity  of  his  nature  with  the  Father. 

Father,  the  hour  is  come]  The  model  prayer  taught  the  disciples 
begins,  "Our  Father."  Here  Jesus  does  not  begin  his  own  prayer  with 
"Our  Father"  nor  with  "My  Father"  but  simply  "  Father,"  as  indicating  a 
special  and  peculiar  relation  to  the  Father,  unlike  that  of  men,  or  of  believers. 
"The  hour  is  come,"  not  merely  the  hour  of  his  sacrifice;  it  is  that  and 
more,  the  hour  when  he  completes  the  fulfillment  of  the  Father's  will,  and  is 
to  reveal  the  Father's  glory. 

glorify  thy  Son]  This  is  not  a  prayer  for  personal  glory,  for  Jesus  does 
not  seek  his  own  glory,  but  the  glory  of  the  Father.  If  the  Father 
now  draws  aside  the  veil  from  the  Son  and  allows  the  glory  hitherto  con- 
cealed to  be  manifested  to  the  world,  it  will  glorifv'  the  Father,  for  it  will 
cause  men  to  perceive  the  truth  that  Jesus  is  what  he  claimed  to  be,  the 
world's  Light  and  Redeemer.  Jesus  speaks  of  himself  in  the  third  person, 
and  in  the  Revised  text  tlie  reading  is  "glorify  thy  Son,  that  the  [not  "thy  "] 
Son  may  glorify  thee."  The  glory  came  through  his  humiliation,  a  wonder 
to  angels  and  all  celestial  beings,  and  through  his  resurrection  and  ascension. 


Common  Version. 

CHAP.  XVII. — These  words  spake  Jesus, 
and  lifted  up  his  eyes  to  heaven,  and  said, 
FMther,  the  hour  is  come;  ^loiify  thy  Son,  tliat 
thy  Son  also  njay  glorify  thee  : 


Revised  Version. 

17  These  things  spake  Jesus  ;  and  lifting 
up  his  eyes  to  heaven,  he  said.  Father,  the 
hour  is  come  ;  glorify  thy  Son,  that  the  Son 


John  17: 2-6]  THE  INTKRCESSOftV  t»ftAYER  OF  JE9U8.  269 

2.  given  him  ,  .  over  all  flesh]  Tliis  miglit  mean  :  1.  That  the 
Father  has  conferred  liis  autliority  over  all  the  Iminaii  race;  an  authority 
which  Jesus  did  not  have  any  rij^ht  to  claim  except  as  a  gift  from  the  Father; 
or,  it  may  mean,  2,  that  the  Father  relinfjuisiied  that  part  of  his  authority  to 
the  Son  ;  the  entire  authority  having  inherently  belonged  in  common  to  both 
the  Father  and  the  Son.  The  qualifying  clause  or  reason  assigned  for  grant- 
ing the  sole  authority  to  the  Son  is  clearly  stated,  although  the  (ireek  con- 
struction is  unusual.  Compare  the  Revised  with  the  Common  Version.  The 
clause  maybe  rendered  literally :  "in  order  that  all  which  thou  hast  given  to 
him,  to  them  he  may  give  eternal  life."  The  Son  was  given  his  sole  author- 
ity over  all  mankind,  in  order  that  he  might  give  eternal  life  to  all  of  the 
race  tliat  the  Father  should  give  to  him.  This  also  appears  as  the  ground 
upon  which  the  Son  now  pleads  with  the  Father  to  reveal  the  Son's  glory  to 
the  universe,  ar.d  thus  give  to  the  Son  the  opportunity  to  glorify  the  P\ither. 
"Eternal  life"  signifies  here  more  than  tlie  mere  endlessness  of  being;  it 
means  a  life  in,  with,  and  through  the  Son  of  God  ;  a  new  life  of  faith  and 
eternal  righteousness  through  a  right  knowledge  of  God  and  of  Jesus  Christ, 
as  V.  3  states. 

4.  I  [have]  glorified  thee  on  the  earth]    That  night  and  the  next 

day  closed  his  earthly  ministry.  Jesus  by  his  life  of  humiliation  had 
glorified  the  Father  on  the  earth.  He  had  not  merely  come  to  the  end  of  his 
work:  he  had  completed  it;  every  part  of  it  was  filled  out,  no  part  omitted, 
or  imperfectly  done ;  it  was  fully  "  accomplished."  See  Revised  Version. 
His  great  purpose  was  to  do  the  Father's  will.  John  4  :  34.  So  it  should  be 
man's  chief  purpose  to  glorify  God. 

5.  with  the  glory  which  I  had]  Jesus  asks  for  a  glory  like  that 
which  he  had  with  God  before  the  world  was  created.  Could  a  created  being 
ask  for  this  and  not  be  open  to  the  charge  of  folly,  presumption  or  blasphemy  ? 
Jesus  is  the  Word  with  God  from  the  beginning,  was  God,  so  we  do  not  think 
it  folly  or  presumption  in  him  to  say  this.  See  1  Cor.  15:  47,  Heb.  1 :  3-10. 
So  far  the  prayer  relates  to  himself  and  his  relations  to  the  Father.  He 
speaks  as  Mediator,  as  God's  righteous  chosen  servant.  Isa.  42 : 1,  6.  Now 
he  prays  for  the  disciples. 

6.  manifested  thy  name]  The  intercessory  prayer  proper  now  begins. 
By  manifesting  the  "name"  of  the  Father,  Jesus  means  that  he  has  revealed 

Common  Version.  |  Revised  Version. 

2  As  thou  hast  piven  him  power  over  all  i  2  may  glorify  thee  :  even  as  thou  gavest  him 
flesh,  that  he  shotild  give  eternal  life  to  as  authority  over  all  flesh,  that  whatsoever 
niaii.v  as  thou  hast  given  him.                                 I  thou  hast   given  him,  to   them   he  should 

3  And  this  is  life  eternal,  that  they  iniocht  3  give  eternal  life.  And  this  is  life  eternal, 
know  thee  the  only  true  God,  and  JesusChri.st,  |  that  they  should  know  thee  the  only  true 
whom  thou  ha.st  sent.  Ood,  and  him  whom  thou  didst  send,  even  Je- 

4  I  have  glorified  thee  on  the  earth  :  I  have  [  4  sus  Christ.  I  glorified  thee  on  the  earth,  hav- 
finished  the  work  which  thon  gavest  me  to  do.  i  iiig  accomplished  the  work  which  tlioii  hast 

5  And  now,  O  Father,  glorify  thou  me  witli  5  given  me  to  do.  And  now,  0  Father,  glorify 
thine  own  self  with  the  glory  which  I  had  thou  me  with  thine  own  self  with  the  glory 
with  thee  before  the  world  was.                             I  which  T  had  with   thee  before   the   world 

6  I  have  manifested  thy  nann'  tinto  the  i  C>  was.  I  manifested  thy  name  unto  the  men 
men  wliich  tlioii  guvest  me  out  of  tin-  world  :  |  whom  thou  gavest  me  out  of  the  world: 
Uiiiu'  they  were,  and  thou  gavest  them  me;  j  thine  they  were,  and  thou  gavest  th-.^m  to 
and  they  have  kept  thy  word.                                I 


270 


COMMENTARY  ON  THE  GOSPEL  OF  JOIIN. 


[John  17  :  7-11. 


the  character,  attributes,  and  perfections  of  the  Father,  all  the  essential,  re- 
vealable  qualities  of  God  that  man  can  apprehend.  This  has  not  been  done 
to  all  the  world,  but  only  to  those  "  whom  thou  gavest  me  out  of  the  world," 
Even  these  were  the  Father's  possession.  In  what  sense  is  it  said  of  these 
men,  that  they  belonged  to  God  before  they  were  drawn,  or  given  to  Christ? 
They  were  God's  by  right  of  creation.  Compare  also  John  6 :  37,  44 ;  7 :  17  ; 
8  :47  ;  and  18  :  37,  with  Eph.  1 :  4,  5.  They  were  God's  in  a  special  sense 
also  by  preservation,  and  they  were  an  interest  belonging  in  common  to  the 
Father  and  the  Son.  Christ  had  given  them  eternal  life,  and  through  him 
they  had  kept  the  Word  of  God.  They  had  recognized  liim  as  the  true  Mes- 
siah, the  sent  of  God,  and  of  common  authority  and  power  with  the  Father; 
and  they  recognized  that  the  Son  was  not  only  in  harmony,  but  in  complete 
unity  with  the  Father,  as  vs.  7  and  8  assert.  The  teaching  of  Jesus  they  had 
accepted  as  the  word  of  God,  and  surely  believed  that  Jesus  came  forth  from 
God,  and  that  God  had  given  him  authority  to  come.  This  confession  tlie 
disciples  had  made.     See  John  16  :  30. 

9.  I  pray  not  for  the  world]  Here  and  now  Jesus  limits  his  prayer, 
simply  setting  aside  the  world,  for  the  petitions  which  follow  are  not  applicable 
to  the  worldly,  and  makes  special  requests  for  his  followers  only.  The  world 
is  mentioned,  perhaps  to  mark  the  wide  difference  between  the  believers  and 
the  world,  and  to  indicate  how  the  needs  of  believers  and  the  desires  of  the 
world  are  opposed  to  each  other.  The  plea  first  urged  is  that  the  disciples 
belong  to  God.  The  world  is  full  of  evil :  believers  must  be  kept  from  the 
evil.  This  does  not  mean  that  believers  are  to  be  kept  from  trials,  toil,  care 
and  struggles  against  sin,  or  that  they  will  be  free  from  temptations.  He 
prays  that  they  may  be  kept  from  the  evil ;  from  being  overcome  by  tempta- 
tion, disheartened  by  cares  and  trials,  from  spiritual  ruin  by  the  world  and 
the  devil.  Jesus  appeals  in  v.  10  to  the  common  interest  which  the  Father 
and  the  Son  has  in  "  all  things  "  (see  Revised  Version),  and  that  the  Son  is 
glorified  in  these.  So  this  becomes  a  repetition  of  the  request  in  v.  1  to 
glorify  the  Son. 

11.     that  they  may  be  one]     As  he  is  about   to  leave  the  world,  a 


Common  Version. 

7  Now  they  have  known  tliat  all  things 
whatsoever  thou  hast  given  nieare  of  thee. 

8  For  I  have  given  unto  them  the  words 
which  thou  gavest  me  ;  and  they  have  received 
them,  and  have  known  surely  that  I  came  out 
fiom  thee,  and  they  have  believed  that  thou 
didst  send  me. 

9  I  pray  for  them  :  I  pray  not  for  the  world, 
but  for  them  which  thou  hast  given  me  ;  for 
they  are  thine. 

10  And  all  mine  are  thine,  and  thine  are 
mine  ;  and  I  am  glorified  in  them. 

11  And  now  I  am  no  more  in  the  world,  but 
these  are  in  the  world,  and  I  come  to  thee. 
Holy  Father,  keep  through  thine  own  name 
those  whom  thou  hast  given  me,  that  they 
may  be  one,  as  we  are. 


Revised  Version. 

7  me ;  and  they  have  kept  thy  word.  Now 
they  know  that  all  things  whatsoever  thou 

8  hast  given  me  are  from  thee  :  for  the  words 
which  thou  gavest  me  I  have  given  unto 
them  ;  and  they  received  tlif-m,  and  knew 
of  a  truth  that  I  came  forth  from  thee,  and 

9  they  believed  tliat  thou  didst  send  me.  I 
1  pray  for  them  :  I  i  pray  not  for  the  world, 
but  for  those  whom  thou  hast  given    me  ; 

10  for  they  are  thine  :  and  all  things  that  are 
mine  are  thine,  and  thine  are  mine  :  and  I 

11  am  glorified  in  them.  And  I  am  no  more 
in  the  world,  and  these  are  in  the  world, 
and  I  come  to  thee.  Huly  Father,  keep 
them  in  thy  name  which  thou  hast  given 
me,  that  they  m;iy  lie  one,  even  as  we  are. 


'  Gr.  make  request. 


John  17  :  I2."|  THE   INTERCESSORY    PRAYER  (»F  JESUS.  271 

thought  ever  present  to  tlie  mind  of  Jesus  during  the  previous  converHatiou 
with  the  disciples,  14:1,  28;  15:26;  16:5,  16,  28,  he  prays  the  Father  to 
}>rotect  them  in  his  absence,  and  to  i<eep  them,  especially  in  unity.  Here  the 
petition  is  definitely  for  the  apostolic  band  and  those  who  had  been  called  to 
be  the  immediate  followers  of  Jesus.  They  were  in  danger  of  falling  into 
strife  and  divisions.  A  strife  had  occurred  among  them,  only  an  hour  or  two 
before,  probably  when  they  were  taking  their  places  at  the  passover  feast,  Luke 
22:24.  He  further  asks  ihat  they  should  be  kept  in  unity,  "even  as  we;" 
that  is,  as  there  is  oneness  of  purpose,  desire,  and  of  spirit  in  the  Godhead,  so 
may  there  be  a  similar  spiritual  oneness  of  work,  and  of  heart  among  the 
apostles.  Compare  v.  22.  It  is  not  to  be  a  harmony  of  negations,  but  of 
active,  earnest  love. 

12.  I  kept  them]  How  much  tiie  presence  of  Jesus  had  meant  to  the 
apostles !  He  had  stood  between  them  and  Satan  ;  between  them  and  every 
form  of  evil.  Thus  they  had  been  kept  faithful  and  true  to  the  "  name," 
meaning  the  service  and  holy  character,  of  the  Father.  The  power  and 
watchfulness  of  Jesus  had  "guarded"  them  against  falling  away,  from  ail 
outward  assaults  and  from  inward  weakness.  His  care  had  been  continual, 
atlbrding  complete  security.     Now  he  transfers  the  protection  to  the  Father. 

none  .  .  lost   but  the  son  of  perdition]    Or,  "not  one  of  them 

perished,  but  the  son  of  perdition  [has  perished]  ;  that  the  Scripture  might 
be  fulfilled."  "  It  was  carrying  out  the  Fatiier's  will  that  not  one  of 
the  eleven  had  been  lost;  it  was  in  carrying  out  the  same  will  that  Judas 
had  met  his  fate."  Milligan  and  Moulton,  Commentary  on  John,  p.  354. 
Jesus  does  not  mean  that  Judas  had  been  given  to  him  by  the  Father  to 
guard,  and  in  spite  of  that  he  had  become  a  son  of  perdition.  The 
Greek  particles  are  h  ////  which  may  be  taken  in  the  exceptive  sense,  that  is,  of 
all  given  to  Christ,  including  or  excluding  Judas,  not  one  was  lost  except  the 
son  of  perdition.  Or,  the  Greek  particles  may  be  taken  in  the  adversative 
.sense,  that  is,  not  one  of  all  who  were  given  to  Christ  was  lost,  but  the  son 
of  perdition  was  lost.  In  either  case  the  language  does  not  compel  us  to  hold 
that  Judas  ever  was  truly  given  to  Christ,  as  were  the  eleven.  Taken  in  the 
adversative  sense  the  language  excludes  Judas;  in  that  view  he  might  still  be 
"  numbered  "  among  them,  and  have  had  "  his  portion  in  this  ministry;" 
see  Acts  1:17,  Revised  Version  ;  that  is,  been  outwardly  and  officially  with 
them,  but  not  truly  one  of  tliem  ;  lie  went  "  to  his  own  place."  Acts  1  :  25.  The 
Greek  has  a  forceful  alliteration  not  in  the  English;  "not  one  perished  but 
*  the  son  of  the  perishing,"  that  the  Scripture  might  be  fulfilled,  referring  to 
Ps.  41 :  9,  10.  Judas  fell,  not  in  order  to  fulfill  Scripture;  he  had  no  care 
about  Scripture,  but  in  falling  he  unwittingly  fulfilled  Scripture.  The  falling 
was  his  own  free  act. 


Common  Vkrsion.  Revised  Version. 

12  AVliile  I  wa«  with  them  in  the  world,  I  i  12  Wliile  I  was  with  them,  I  kept  them  in  thy 
kept  them  in  tliy  name  :  those  that  fhoii  Rav-  '  nanio  which  tiion  hast  given  me:  and  I 
I'st  me  I  have  kejit,  and  noin' of  tliciu    is  Inst,  guank-d  tlieni.  and  not  une  ofthem  perislied, 

but  the  son  of  perdition  ;  that    the  Scripture  j        but  the  son  of  perdition  ;  that  the  scripture 
might  be  fulfilled,  1 


272 


COMMENTARY   ON  THE  GOSPEL  OF  JOHN.  [John  17:13-17. 


13.  now  come  I  to  thee]  This  prayer  was  for  the  disciples,  and  be- 
cause Jesus  was  going  to  the  Father.  This  revelation  of  the  heart,  the  desires 
of  Jesus  for  the  disciples  would  be  the  means  rightly  used  of  completing  their 
joy ;  a  thought  expressed  in  another  form  in  John  16 :  22,  24. 

14.  I  have  given  them  thy  word]  In  v.  6  Jesus  had  dechired  that  the 
disciples  had  "kept  "  the  Father's  word.  Now,  he  reverts  to  that  topic,  and 
adds  that  he  had  given  them  that  word,  and  the  world  had  hated  them. 
This  last  fact  was  a  proof  that  they  had  received  the  word,  for  it  had  worked 
out  the  natural  result  of  opposition  and  hatred  of  the  world  against  them. 
The  world  hated  Christ  because  he  was  from  God,  and  was  a  holy  character. 
So  they  hated  believers  as  soon  as  they  became  such,  for  it  separated  them 
from  the  world.  Thus  they  are  closely  identified  with  Christ  in  work  and 
trials. 

15.  I  pray  not  that  thou  shouldest  take  them  out  of  the  world] 

They  might  think,  if  the  world  is  so  exasperatingly  wicked,  why  remain  in 
it?  But  tiiis  must  be.  They  are  left  here  to  establish  his  kingdom;  and 
found  the  Christian  Ciiurch.  They  are  not  to  leave  this  woild  at  once  by 
death,  as  Jesus  soon  would,  and  therefore  they  would  sorely  need  to  be  kept 
by  an  Almighty  hand  from  the  evil.  Or,  tov  Trovrjpov  may  be  masculine, 
"  evil  one,"  that  is,  limited  to  the  devil.  See  Revised  Version.  If,  however, 
the  phrase  is  taken  as  neuter  and  in  the  broader  sense  of  "evil  "  it  will  then 
include  the  devil.  But  the  usage  in  the  writings  of  John  is  against  the 
broader  use.  See  1  John  3  :  13,  14,  with  3  :  12,  and  5: 18,  19.  The  disciples 
are  in  the  world,  but  not  of  the  world,  even  as  Jesus  himself  was  in  the 
world,  but  not  of  the  world,  v.  16,  an  expanded  form  of  the  thought  in  v.  14. 
17.  Sanctify  them]  The  Greek  word  dyiaaov  "  consecrate,"  "  dedicate," 
or  "make  lioly"  frequently  appears  in  the  Greek  Version  of  the  Old  Testa- 
ment, signifying  the  special  dedication  of  persons  and  things  to  God.  In  a 
similar  sense  it  is  here  used.  Consecrate  them  thoroughly  to  thee  in  the 
truth.  "  In  the  truth  "  means  either,  "  in  the  sphere  or  environment  of 
truth,"  or  better  and  more  correctly,  "by  means  of  the  truth."  The  disciples 
hearing  the  prayer  would  at  once  remember  the  old  inquiry,  "  What  is 
truth?"  So  Jesus  adds,  "thy  word  is  truth,"  literally,  "the  word  that  is 
thine  is  truth."  This  does  not  refer  to  the  personal  Logos,  or  Word,  but  to 
the  truth  or  teaching  of  God  as  revealed  in  his  written  word,  and  by  his 
messengers,  and  especially  by  Jesus  Christ. 


Common  Version. 

13  And  now  corne  I  to  tliee;  and  tliese 
things  I  speak  in  the  world,  that  the}'  might 
have  my  joy  fulfilled  in  themselves. 

14  I  have  given  them  thy  word  ;  and  the 
world  hath  hated  them,  because  they  are  not 
of  the  world,  even  as  I  am  not  of  the  world. 

15  I  pray  not  that  thou  shouldest  take  them 
out  of  the  world,  but  that  thou  shouldest  keep 
them  from  the  evil. 

16  They  are  not  of  the  world,  even  as  I  am 
not  of  the  world. 

17  Sanctify  them  through  thy  truth  :  thy 
word  is  truth. 

1  Gr.  maJce  request.        2  (jj-,  out  of. 


Revised  Version. 

13  might  be  fulfilled.  But  now  I  come  to  thee  ; 
and  tliese  things  I  speak  in  the  world,  that 
they  may  have  my  joy  made  full  in  them- 

14  selves.  I  have  given  them  thy  word  ;  and 
the  world  hated  them,  because  they  are  not 
of  the  woi  Id,  even  as  I  am  not  of  the  world. 

15  I  1  pray  not  that  thou  shouldest  take  them 
2  from  the  world,  but  that  thou   shouldest 

16  keep  them  2  from  ^  the  evil  one.  They  are 
not  of  the  world,  even  as  I  am  not  of  the 

17  world.     ■*  Sanctify  them  in  the  truth  :  thy 


3  Or,  evil       *  Or,  fionsecrate 


John  17:1S-21.]  THK   INTERCESSORY   PRAYER  OF  JESUS.  273 


18.  sent  I  them]  As  Jesus  liad  been  sent  into  the  world,  so  he  sent 
tliein.  J>ul  the  tlisciples  were  in  the  world  ;  how  could  he  send  them  where 
they  were  already?  They  were  sent  on  a  spiritual  mission,  abroad  into  the 
worhl  to  found  the  Kingdom  of  (iod.  Jesus  had  been  sent  from  the  P'ather 
on  this  mission  ;  now  that  iiis  part  of  the  work  was  complete,  lie  sends  tliem 
to  carry  forward  the  mission,  which  was  the  part  for  his  followers  to  do. 
They  are  to  take  up  Christ's  work  and  continue  this  revelation  of  God  to  a 
sinful  race. 

19.  for  their  sakes  I  sanctify  myself]    There  is  a  profound  signif 

icance  in  these  words.  Jesus  Christ  offered  himself  a  living  sacrifice  for  the 
believers'  sake,  in  order  that  they  might  be  sanctified  in  truth  ;  that  is,  in- 
deed or  tndy,  and  present  themselves  a  living  sacrifice,  holy  and  acceptable 
to  God,  a  "spiritual  service."     See  Rom.  12: 1,  Margin  of  Revised  Version. 

20.  for  tliem  also  tliat  believe  on  nie  tlirouj^h  their  word]    This 

enters  upon  ihe  third  and  wider  j)ortion  of  the  })rayer  ;  tiiat  for  all  believers. 
The  invisible,  general  body  of  Christians  of  every  name,  in  every  age  to  the 
end  of  time,  comes  into  this  wonderful  petition  of  Jesus.  Whenever  the 
disciples  witness  for  Christ  and  win  .souls  ;  these  are  .souls  specially  included  ; 
they  were  prayed  for  in  this  prayer. 

21.  that  they  may  all  be  one  . .  that  the  world  may  believe]   What 

is  the  oneness  here  prayed  for  ?  Are  we  to  take  the  clause,  "  that  they  may 
all  be  one,"  as  an  independent  and  general  statement,  and  the  next  KaBur 
clause  as  relating  to  the  words  that  follow?  Or,  are  we  to  regard  the  Kn8o)r 
clause  as  qualifying  the  first  clause  ?  Godet  takes  the  first  view,  while  Meyer 
strongly  urges  the  .second.  Either  view  is  grammatically  tenable.  What  is 
the  great  object  of  this  unity  of  believers  in  the  world  ?  Uncpiestionably 
"that  the  world  may  believe  that  thou  didst  send  me; "  a  fact  which  the 
world  then  disbelieved  and  to  a  large  extent  still  disbelieves.  Now,  the  one- 
ness of  the  Father  and  of  the  Son  is  not  a  visible  one  to  the  world  ;  it  is  a 
spiritual  fact  [)erceived  only  by  believers.  Therefore,  while  the  unity  or 
oneness  of  believers  in  the  world  must  be  similar  to  that  of  the  Father  and  of 
the  Son,  that  is,  a  spiritual  one,  a  common  life  animated  by  love;  it  must  be 
also  outward  and  visible  to  the  world,  so  that  the  world  can  perceive  and  be 
convinced  by  it,  and  thus  be  led  to  believe.  These  conclusions  are  irresistible, 
from  the  explicit  nature  of  the  language.  Returning  now  to  the  three  middle 
clauses  of  the  ver.«e,  we  are  better  prepared  to  understand  them.     The  one- 


CoMMON  Version.  I  Revised  Version. 

18  As  t)ioii  hast  sent  nio  info  tlie  vorlil,  even  18  word  is  tnith.  As  thou  didst  send  nie  into 
so  have  I  alsosent  tbeni  iMtr>  tlic  world.  |         tlie  world,  even  so   sent    I    them   into  the 

19  And  for  their  sakes  1  saiirtifv  nivself,  I  19  world.  And  for  their  sakes  I  1  sanctify  niy- 
that  they  also  might  be  sanctified  through  tiie  !  self,  that  they  themselves  also  may  l>e  sanc- 
trnth.  I  20  tified  in  truth.     Neither  for  these  only  <lo  I 

20  N'eiflier  pray  1  for  tliese  ahme,  but  for  l  -juay.  hut  for  them  alsr.  that  believe  on  me 
them  also  which  shall  believe  on  me  thrf)ugh  ,  21  throuph  their  word  ;  that  they  may  all  bo 
their  wonl  ;  one  ;  even  as  thou,  Father,  art  in   me.  and 

21  That  they  all  may  be  one  ;  as  thou.  Fa-  i  1  in  thee,  that  they  also  may  be  in  us  :  that 
ther,  art  in  me,  and  I  in  thee,  that  they  also  |  the  world  may  believe  that  thou  didst  seud 
may  be  one  in  us  :  that  the  worM  may  b.licve 

that  thou  bast  sent  me. 

1  Or,  coiisrcnite        -Ur.  malce  re(^ue«(. 


274 


COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  17:22,23. 


ness  of  believers  must  correspond  to  that  spiritual  character  that  character- 
izes the  oneness  of  the  Father  and  the  Son,  and  of  believers  with  Christ  and 
the  Father.  Then  the  words,  "  even  as  thou,  Father,  art  in  me,  and  I  in 
thee,"  may  be  taken  as  intended  to  illustrate  the  words,  "  that  they  also  may 
be  one  in  us,"  and  both  these  may  be  taken  as  mutually  dependent  sentences. 
Reading  them  as  a  parenthesis,  makes  the  promise  and  conclusion  stand  out 
strongly:  "That  they  may  all  be  one  .  .  .  that  the  world  may  believe  that 
thou  didst  send  me."  Here  then  is  a  profound  thought  for  the  salvation  of 
the  world,  if  not  a  direct  prayer  for  it.  The  next  verses,  22,  23,  support  this 
interpretation. 

22.  the  glory  .  .  I  have  given  [unto]  them]     What  is  meant  by 

glory?  It  has  been  variously  answered:  1,  the  image  and  likeness  of  God 
(Calvin) ;  2,  The  gift  of  the  Holy  Spirit,  called  "  the  Spirit  of  glory," 
1  Peter  4  :  14  (Gregory  Nyassa,  Theopiiylact) ;  3,  Wonder-working  power 
which  revealed  Christ's  glory,  John  2:11;  Rom.  6  :  4  (Zwingli,  Brentius)  ; 
4,  Heavenly  glory  as  in  his  glorified  body,  Rom.  8  :  18  (Augustine)  ;  5,  Glory 
of  the  new  life  in  Christ  (Bengel,  Tholuek).  Clearly  it  must  have  been  some 
form  of  **  glory  "  which  was  already  possessed  by  the  disciples  ;  for  it  is  the 
perfect  tense  ;  "  I  have  given  unto  them."  The  last  interpretation  seems  the 
most  natural  and  consistent  with  the  facts.  This  "glory,"  the  new  spiritual 
life  was  given  in  order  that  the  disciples  might  become  one  ;  a  unity  of  which 
that  between  the  Father  and  the  Son  is  the  true  type.  Love  and  life,  eternal 
life  must  be  its  chief  elements. 

23.  I  in  them,  and  thou  in  me]  Again  Jesus  prays  for  a  oneness  of 
believers,  such  that  the  world  may  "  know,"  recognize,  and  openly  acknowl- ' 
edge  that  the  Father  sent  Jesus  into  the  world.  It  is  to  be  a  unity  of  Chris- 
tians, which  the  "  world  "  can  perceive.  He  would  not  have  the  disciples 
misunderstand,  nor  forget  this  point.  Spiritual  unity  beyond  question  must 
underlie  and  be  the  basis  of  all  other  unity  in  Christians.  But  Avhat  power 
has  the  "  world"  to  perceive  a  purely  spiritual  unity  ?  What  effect  can  that 
kind  of  unity  alone  have  on  the  world  ?  How  is  the  end  desired  in  the  prayer 
to  be  answered  through  an  unseen  unity  ?  The  great  object  of  the  unity  in 
its  effect  on  the  world  is  twice  stated.  See  vs.  21,  23,  Has  that  petition  of 
the  prayer  ever  been  fulfilled?  Is  it  fulfilled  in  the  present  multiplied  out- 
ward divisions,  and  the  many  denominations  into  which  professing  Christians 
are  separated  ?  The  world  surely  regards  Christendom  as  a  long  way  from 
"one,"  or  possessing  "oneness,"  and  the  world  in  general  still  disbelieves, 
and  professes  not  to  "know"  that  Jesus  was  sent  of  God.  How  far  is  the 
wrong  interpretation  of  this  passage  by  Christians  at  the  root  of  the  schisms, 
which  have  prevented  the  fulfillment  of  the  great  petition  of  the  Son  of  God  ? 


Common  Version. 

22  And  the  glory  which  thou  gavest  me  I 
have  given  them ;  that  they  may  be  one,  even 
as  we  are  one  : 

23  I  in  them,  and  thou  in  me,  that  they  may 
be  made  perfect  in  one;  and  tliat  the  world 
may  know  that  thou  hast  sent  me,  and  hast 
loved  them,  as  thou  hast  loved  me. 


Revised  Yersion. 

22  me.  And  the  glory  which  thou  hast  given 
me  I  have  given  unto  them  ;  that  they  may 

23  be  line,  even  as  we  are  one  ;  I  in  them,  and 
thou  in  me,  tliat  they  may  be  perfected  into 
one;  ttiMt  tlie  world  may  know  that  thou 
didst  scud  me,  and  lovedst  them,  even  as 


John  17:24,25.]  THE   INTERCESSORY    PRAYER  OF  JESUS.  275 

The  great  body  of  believers  are  making  some  progress  toward  oneness,  but 
there  is  a  long  road  yet  to  be  travelled  before  the  millennium  of  unity  will 
come,  or  this  farewell  prayer  of  Jesus  will  be  fulfilled. 

24.  Father,  I  will]  Jesus  now  passes  from  the  oneness  of  the  disciples 
and  of  believers,  to  express  further  delinite  desires  concerning  his  di.sciples. 
Some  have  held  that  "I  will"  expresses  his  testamentary  power,  but  this 
would  not  be  fitting  in  a  prayer.  Besides,  the  force  of  the  Greek  di?.u  is  not 
easily  given  in  English.  It  is  less  than  "  1  will"  of  the  Common  Version, 
retained  by  the  English  revisers,  and  rather  stronger  than  "  1  desire  "  adopted 
by  the  American  revisers,  though  the  latter  is  perhaps  better  than  **  I  will." 
The  prayer  reminds  us  of  the  thought  that  introduced  the  farewell  discourse, 
14:1,2.  All  that  the  Father  had  given  to  Jesus,  lie  desired  to  have  with 
him  in  his  state  of  exaltation  and  glory,  for  they  would  rejoice  in  his  glory; 
and  the  Father  having  loved  the  Son  before  the  creation  of  the  world  would 
grant  this  desire.  The  last  clause  forces  us  to  infer  a  pre-existent  state  of 
Christ,  and  that  inference  is  consistent  with  the  direct  statement  in  John 
1  : 1-4.  Jesus  was  not  to  come  into  glory  as  a  new  thing,  but  to  resume  the 
glorious  state  which  he  possessed  with  the  Father  in  the  period  before  the 
creation.     Compare  Heb.  1:3;  Phil.  2 : 5,  6,  9  ;  Rev.  7  :  9-12. 

25.  0  righteous  Father  .  .  I  knew  thee]  Here  Jesus  notes  a  peculiar 
perfection  of  God,  his  righteousness;  and  in  a  form  to  indicate  that  his  holi- 
ness or  rectitude  is  inherent,  and  a  part  of  the  nature  of  God.  The  "  world 
knew  thee  not."  This  may  mean  that  the  world  had  failed  to  learn  anything 
about  God,  or  that  it  had  failed  to  recognize  God,  or  to  be  conscious  of  his 
character  or  of  his  existence.  Taken  in  connection  with  the  petition  in  vs. 
21  and  23,  that  believers  might  be  one  in  order  that  the  world  might  '"be- 
lieve" and  "  know"  of  God's  work  of  salvation  towards  men,  the  meaning 
appears  to  be  that  the  world  up  to  this  time  refused  to  believe  God,  though 
they  had  some  intellectual  and  historical  information  about  him.  The  Greek 
word  sometimes  has  the  force  of  "  learned  to  know,"  and  some  (Moulton) 
urge  this  meaning  here.  See  Heb.  5 :  8.  But  the  word  in  Hellenistic 
Greek  often  has  the  sense  of  completed  knowledge.  It  is  better  to  take  it  in 
this  sense  here.  The  world  had  not  such  a  knowledge  of  God,  but  Jesus  had, 
and  the  disciples  had  a  similar  knowledge  respecting  the  mission  of  Jesus. 
Paul  has  similar  statements  ;  "  the  world  through  its  wisdom  knew  not  God," 
1  Cor.  1 :  21,  Revised  Version,  and  the  more  extended  description  of  the  re- 
jection of  the  knowledge  of  God  revealed  to  the  world  through  his  works  in 
Rom.  1  :  18-23.  "He  appeals  to  the  righteousness  of  God  against  the  evil 
world,  and  in  favor  of  his  people." 


Common  Version. 

24  Father,  I  will  that  they  also,  whom  thou 
lia-t  Kivcn  nif,  lio  with  me  where  I  am;  that 


Revised  Version. 

24  thou  lovedst  me.    Father,  i  that  which  thou 
hatit  jrivoti  mo,  I  lii-sire  that,  where  I  am, 


they  may  behoM  my  gl<>ry,  which  thou  hast  ^  tliey  also  may  be  with  me  ;  that  they  may 
given  me  :  f>r  thou  lovedst  me  before  the  ,  behold  my  glory,  which  ttmu  bast  given 
foundation  of  the  world.  '        me  :  ftir  thou  lovedst  me  before  thefounda- 

25  0  righteous  Father,  the  world  hath  not  ,  25  tion  of  the  world.     0  righteous  Father,  the 
known   thee:    but   I    have   known   thee,  and  world   knew  thee  not,   but    I    knew   thee; 

these  have  known  that  thou  hast  sent  me.  i        and  these  knew  that  thou  didst  send   me; 

1  Many  ancient  autlioritjes  read  those  whom. 


276  COMMENT ABY  ON  THE  GOSPEL  OF  JOHN.  [John  17:26. 

26.  unto  them  thy  name]  The  "name"  of  God,  that  is,  his  holy 
character,  and  purpose  to  save  men  in  Christ,  Jesus  had  "  made  known  "  to 
the  disciples.  Jesus  will  further  declare  it  unto  them  by  his  passion,  suffering 
on  the  cross,  and  by  his  resurrection  and  ascension,  and  by  sending  the  Holy 
Spirit  to  guide  and  help  the  disciples.  The  great  object  of  Christ's  mission 
was  to  make  known  the  Father  to  believers.  Tiirough  the  Gospel  record.s 
Jesus  continues  to  make  known  the  name  of  God  to  his  people  and  will  do  so 
until  the  end  of  time. 

that  the  loye  .  .  may  be  in  them,  and  I  in  them]  From  this  in- 
dwelling love,  and  the  indwelling  Christ  come  all  life,  power,  unity  and 
grace  in  God's  people.  The  farewell  prayer  closes  with  this  farewell  petition 
of  love  for  and  in  believers.  So  the  "  love  of  God  is  [or  '  hath  been ']  shed 
abroad  in  our  hearts,"  Rom.  5  :  5.  The  Christians  in  apostolic  times  also  un- 
derstood the  need  of  both  these  requests,  the  power  of  an  indwelling  Christ 
and  indwelling  love :  "  That  Christ  may  dwell  in  your  hearts  through  faith  ; 
to  the  end  that  ye,  being  rooted  and  grounded  in  love,"  Eph.  3  :  17.  "  I  in 
them  "  gives  them  a  parting  word  of  hope  and  of  strength.  The  thought  is 
frequently  suggested  in  the  discourse  of  Jesus,  but  here  it  "flashes  forth  in  all 
its  grandeur."  The  last  clause  is  usually  interpreted  to  mean  that  Christ  is 
in  them  by  the  Holy  Spirit  whom  he  promised  to  send  from  the  Father.  The 
abiding  presence  of  the  Spirit  is  a  truth,  but  surely  not  the  truth  taught  here ; 
hence  1  dissent  from  this  common  view.  For,  it  is  open  to  serious  objections: 
Ij  It  confuses  the  presence  and  work  of  Christ  with  that  of  the  Spirit ;  2,  It 
is  not  consistent  with  Christ's  own  promise  of  "another  "  Comforter,  that  is, 
one  in  addition  to  himself,  John  14  :  16,  26.  See  notes,  showing  that "  another  " 
does  not  mean  a  substitute ;  3,  It  is  not  consistent  with  the  obvious  meaning 
of  other  passages  of  Scripture  ;  "  Christ  in  you,  the  hope  of  glory,"  Col.  1 :  27  ; 
"  Christ  is  in  you,"  Kom.  8  :  10  ;  "  Christ  fiveth  in  me,"  Gal.  2  :  20  :  "Christ 
be  formed  in  Vou,"  Gal.  4  :  19  ;  "  Christ  is  all,  and  in  all,"  Col.  3  :  11.  The 
thought  therefore  is  that  the  Father-love  for  the  Son,  and  the  Christ-presence 
may  be  in  all  believers  to  the  end  of  time.  This  Christ-presence  is  their  life. 
The  Spirit  is  also  present  and  guides  them  into  all  truth,  and  reveals  to  them 
the  things  of  Christ.  Thus  all  the  combined  powers  of  the  Godhead  are  with 
his  people:  the  Father-love,  the  Christ-life,  and  the  Spirit-guide  and  helper. 
"With  this  profound  and  comforting  thought  the  Son  of  God  closes  his  great 
intercessory  prayer. 

Suggestive  Applications. — 1.  Christ  prayed  for  those  whom  he  taught; 
we  should  do  likewise.  2.  Christ  has  power  over  the  entire  human  race,  v.  2. 
3.  The  knowledge  of  God  and  of  Christ  gives  eternal  life,  v.  31.  4.  Christ 
completed  every  part  of  his  mission  of  salvation  for  men.  5.  He  had  glory 
with  God  before  the  creation.  6.  He  reveals  God's  love,  name,  and  perfections 
to  believers ;  they  keep  God's  word.     7.  Christ  offers  prayer  especially  for 


Common  Version. 

26  And   I  have    declared    unto    them   thy 
name,  and  will  declare  it ;  that  the  love  where- 

vith  thou  hast  loved  me  may  be  in  them,  and  '        wlif-rewith  thou  lovcdst  niemaybein  thenij 
I  in  them.  '       and  I  in  them. 


Bevised  Version. 

26  and  I  made  known  unto  them  thy  name, 
and   will   make  it  known  ;  that  the  love 


John  IS.]  JESUS   BETRAYED.  277 

hi.s  disciples.  8.  His  prayer  sustains  his  followers.  9.  He  is  glorified  by  the 
faith  and  faithfulness  of  his  disciples.  10.  Though  not  free  from  toil  and 
trial,  believers  are  commended  to  the  Father's  care,  and  Christ  asks  that  they 
be  kqit  from  evil.  11.  They  are  to  be  kept  true  in  the  name  of  the  Father. 
12.  Tiiose  who  are  thus  guarded,  must  be  plea.sed  at  the  thought  of  finally 
coming  into  God's  presence.  13.  Jesus  desires  a  consecrated  band  of  follow- 
ers. H.  He  consecrated  himself  for  their  sakes;  they  are  consecrated  in  the 
truth.  15.  They  are  finally  to  be  with  him.  16.  Christ  specially  desires 
that  his  people  be  one,  to  convince  the  world  of  his  mission.  17.  Co-opera- 
tion and  unity  among  Christians  will  be  in  answer  to  Christ's  prayer;  di- 
visions and  strifes  among  Christians  are  opposed  to  the  spirit  of  his  farewell 
prayer.  18.  The  unity  is  to  be  such  that  the  world  can  perceive  it.  19.  Ig- 
norance of  God  fills  the  world  with  spiritual  darknes.s.  20.  Believers  will 
behold  the  glory  of  the  Son  of  God.  21.  They  may  be  filled  with  the  love 
of  God,  and  with  the  presence  of  Christ. 

Jesus  Betrayed.    18  : 1-14. 

Jervsai-em:  Garden  of  Gethsemane.  Thursday  Night,  April  6,  a.  d.  30. 
The  previous  section,  13  :  1  to  17  :  26,  gave  an  account  of  the  expulsion  of 
Judas  from  the  apostolic  company,  and  of  the  farewell  discourse  and  prayer 
of  Jesus  with  the  eleven.  This  section,  18  :  1  to  19 :  42,  describes  the  arrest 
of  Je.sus,  his  arraignment  before  Annas;  his  trial  before  Caiaphas,  and  before 
Pilate,  the  crucifixion,  partial  embalming  and  placing  the  body  of  Jesus  in 

the  tomb. 

The  events  omitted  by  John,  and  those  recorded  by  him  alone  are  worthy 
of  notice.  Among  the  events  noted  by  the  other  evangelists  but  omitted  by 
John  are:  The  agony  in  the  garden  ;  the  kiss  of  betrayal  by  Judas;  the  re- 
buke of  Jesus  to  the  officers  for  coming  to  take  him  as  a  thief;  the  desertion 
by  all ;  the  night  examination  and  confession  ;  the  false  witnesses  against 
Jesus;  Pilate's  wife's  message,  and  Pilate's  hand  washing;  the  remorse  of 
Judas;  Pilate  sending  Jesus  to  Herod;  mocking  of  Jesus  on  the  cross ;  the 
penitence  of  the  thief;  the  rending  of  the  veil;  the  darkness  and  the  earth- 
quake ;  the  confession  of  the  centurion ;  sealing  the  tomb  and  placing  the 
guard.  Among  the  events  recorded  by  John  alone  are:  the  avowal  of 
Jesus,  and  the  falling  to  the  ground  of  the  officers ;  Jesus  before  Annas  ; 
smiting  Jesus  by  an  officer  with  his  hand  ;  the  rulers  remaining  oiit  of  the 
Judgment  hall;  the  Ecce  Homo;  Pilate's  claim  of  power  to  crucify;  and 
the  Jews'  charge  that  he  is  not  Ca?sar's  friend ;  the  Jews'  complaint  of  Pilate's 
title  over  the  cro.ss ;  Jesus  commending  his  mother  to  the  care  of  John ; 
breaking  the  legs  of  the  two  thieves  and  piercing  the  side  of  Jesus  ;  and  the 
aid  of  Nicodemus  in  the  burial.  Jesus,  in  this  section,  is  contending  with 
his  fiercest  foes,  and  it  narrates  the  culmination  of  the  strife  and  contention 
which  they  began  long  before,  and  which  the  writer  describes  in  Chaps.  5  to 
12.  Jesus  yields  to  the  officers,  and  declares  to  Pilate  that  the  Roman  could 
have  no  power  against  him  except  it  were  given  from  above.  It  will  be  ob- 
served that  Jesus  did  not  seek  the  conflict  with  the  Jews:  they  sojight  it,  but 
he  avoided  it,  so  long  as  it  could  be  done,  and  maintain  his  true  character. 


278  COMMENTARY  ON  THE   GOSPEL  OF  JOHN.  [John  18: 1,2. 

1.    When  Jesus  had  spoken  these  words,  he  went  forth]    After  the 

intercessory  prayer  Jesus  "  went  forth  [Greek  e^f/We  'went  out']  with  his 
disciples  over  [Greek  Tripnv  'beyond']  the  brook  Kidron."  From  what  place 
did  he  go  out  ?  Some  say  :  1,  from  the  city.  They  hold  that  the  proposal  to 
"go  hence  "  from  the  room  in  14  :  31,  was  immediately  carried  out,  and  that 
the  discourse  and  prayer  in  Chaps.  15,  16,  17,  were  given  in  the  temple,  or  in 
some  secluded  spot  in  the  streets  of  the  city,  or  by  the  walls.  They  further 
suggest  that  "over  the  brook,"  supports  tliis  view.  Others  say:  2,  from  the 
upper  room.  They  hold  that  the  words  of  Jesus  in  14 :  31  are  only  a  pro- 
posal to  go,  which  was  now  carried  out  as  stated  here  in  18  :  1.  In  support 
of  this  view  they  urge  that  there  is  no  mention  of  actually  going  to  the  tem- 
ple, or  into  any  secluded  spot  until  here  in  18  :  1,  and  that  it  seems  more 
likely  that  a  discourse  and  prayer  like  those  given  in  Chaps.  15  to  17  vv-ere 
spoken  in  the  quiet  and  seclusion  of  the  room,  after  the  company  had  risen 
from  the  meal.  See  note  under  14  :  31  and  15  : 1.  It  may  also  be  added  that 
"went  forth"  or  "out,"  also  naturally  refers  back  to  the  room,  as  the  place 
from  whence  they  went,  and  not  to  the  city,  which  had  not  been  mentioned. 
Either  interpretation  is  tenable,  but  the  latter  one  seems  the  more  natural 
one.  If  we  read  "  Kedron  "  or  "  Cedron,"  as  in  the  Common  Version,  then  it 
means  "  brook  of  the  cedars ;  "  if  "  Kidron,"  as  in  the  Revised  Version,  from 
the  Hebrew  Kidron,  2  Sam.  15  :  23;  1  Kgs.  15 :  13  ;  2  Kgs.  23  :  4,  6  ;  Neh. 
2: 15  then  it  means  the  "black  stream,"  either  from  the  dark  foliage  in  the 
ravine,  or  the  dark  color  of  the  waters  of  the  stream.  It  was  a  winter  torrent, 
dry  in  summer,  but  Warren  suggested  that  the  stream  flows  below  the  present 
surface  of  the  ground.  The  garden  was  on  the  lower  slope  of  Olivet,  and 
was  named  Gethsemane,  meaning  "  press  for  oil,"  Matt.  26  :  36  ;  Mark  14  :  32. 
The  garden  now  pointed  out  has  eight  olive  trees,  large  and  some  very  old, 
with  props  to  support  them.  The  garden  shown  is  on  the  public  road 
from  Bethany  to  Jerusalem,  and  as  one  comes  down  Olivet,  or,  even  from 
Jerusalem,  he  can  look  over  into  the  garden  and  see  all  that  is  going  on  there. 
Whether  this  traditional  site  is  the  true  one  is  unknown.  The  place  to  which 
Jesus  went  with  his  disciples  was  a  quiet  and  retired  one,  yet  known  to  Judas, 
and  easily  accessible  by  night.  It  was  a  place  that  Jesus  frequently  visited 
with  his  disciples,  as  v.  2  states.  See  also  Luke  21  :  37.  This  statement  leads 
us  to  infer  that  Jesus  did  not  go  to  Gethsemane  to  hide  himself.  The  oppor- 
tunity to  make  the  arrest  there  was  eagerly  taken,  since  it  was  less  public, 
and  there  would  be  less  danger  of  a  riot  or  uprising  of  the  populace  in  his 
favor. 


Common  Version. 


Revised  Version. 


CHAP.  XVIIT.— When  Jesus    had   spoken     18     When  Jesus  had  spoken  these  words,  he 
these  words,  he  went  forth  with  his  dis-  went   forth    with    his   disciples    over    the 

ciples  over  the  brook  Cedron,  where  was  agar-  \  1  brook  2 Kidron,  where  was  a  grarden,  into 
den,  into  the  which  he  entered,  and  his  dis-  -  the  which  he  entered,  himself  and  liis 
ciples.  '    2  disciples.     Now  Judas  also,  who   betrayed 

2  And  Judas  al.so,  which  betrayed  him,  knew  ',        liim,  knew  the  place:  for  Jesus  oft-times 
the  place  :  for  Jesus  ofttimes  resorted  thither 
with  bis  disciples.  i 

1  Or,  ravine    Gr   uinter-torrent,         -Or,  of  the  Cedars 


John  18: 3-7.]  JESUS  BETRAYED.  279 

3.  Judas  .  .  COinetU  thitlior]  Judas  appears  to  have  led  tlie  band 
ot"  ulHcers  to  the  gartleu,  not  because  be  certainly  knew  that  Jesus  was  tbere, 
but  that  he  inferred  it  from  the  former  habit  of  Jesus  to  resort  thitlier.  Some, 
as  Farrar,  suppose  that  he  went  first  to  the  upper  room,  and  not  finding  liim 
tliere,  tlien  went  to  the  garden.  If  the  band  or  coliort  was  full,  it  would  be 
the  tentii  part  of  a  legion,  or  from  300  to  1000  men.  The  officers  had  doubt- 
less informed  the  Roman  captain  of  the  popular  feeling  in  favor  of  Jesus,  and 
that  numbers  sided  with  him,  how  many  they  evidently  did  not  know,  as  the 
unexpected  incident  related  in  John  7  :  50,  52,  and  tlie  order  in  11  :  57  show. 
How  many  might  be  with  Jesus  they  knew  not,  and  therefore  took  a  force 
large  enough  to  arrest  not  Jesus  only,  but  his  company.  Tbough  the  time  of 
tbe  full  moon,  the  fact  that  they  took  lanterns  and  torches  witJi  their  weapons 
indicates  tbat  it  was  quite  too  dark  to  see  under  the  trees  in  the  garden,  even 
by  the  light  of  a  full  moon.  With  Judas  and  the  Roman  cohort,  were  officers 
of  the  Jews,  doubtless  the  temple  guard. 

•4.  Jesus  .  .  went  forth]  Jesus  had  a  full  consciousness  of  all  the  things 
that  were  coming  upon  him,  not  merely  the  purpose  to  take  him,  but  all  the 
particulars  of  the  trial,  indignities,  and  final  crucifixion  ;  he  voluntarily 
"  went  forth,"  or  "  out "  to  meet  them.  He  "  went  out  "  not  from  the  garden, 
but  either  from  the  shelter  and  shade  of  the  trees  in  the  garden,  or  from  the 
circle  of  his  disciples  in  the  garden,  and  walked  into  the  light  of  the  torches, 
and  into  the  presence  of  the  officers  and  soldiers  and  boldly  asks:  "Whom 
seek  ye?"  This  act  and  the  question  seem  intended  to  declare  himself,  and 
to  protect  or  shield  his  disciples. 

5.  They  answered  him,  Jesus  of  Xazareth]  The  answer  shows  in- 
directly how  the  Jews  had  represented  Jesus  to  the  Roman  authorities.  He 
was  presented  as  one  of  those  ever  ready  to  rebel  against  Roman  rule.  Their 
reply  also  indicates  the  name  by  which  the  Jewish  rulers  identified  him.  The 
Galilseans  were  discontented  and  had  a  bad  reputation  with  the  Romans. 
But  Jesus  frankly  avowed  himself  to  be  the  one  they  sought.  Judas  had  also 
gone  over  to  the  foes  of  Jesus,  where  he  belonged;  having  proved  a  traitor, 
and  a  betrayer  of  the  Master.  This  fact  John  mentions  in  a  way  that  leads 
the  reader  to  regard  him  as  an  eye-witness. 

6.  they  went  backward,  and  fell]     The  bold,  majestic  presence  and 


Common  Version. 

3  Judas  tlien,  having  receivefl  a  band  of 
men  ami  officers  from  tlie  chief  priests  and 
Pharisees,  coineth  thither  witli  lanterns  and 
torches  and  weai)ous. 

4  Jesns  therefore,  knowing  all  things  that 
should  come  upon  him,  went  fortii,  and  snid 
unto  them,  Wliom  seek  ye  '! 

5  They  answered  iiini,  Jesus  of  Nazareth. 
Jesus  saith  unto  them,  I  am  he.  And  Jiidas 
also,  which  JK^trayed  him.  stood  with  them. 

6  As  soon  then  as  he  had  said  unto  them,  I 
am  lie,  they  went  backward,  and  fell  to  tlie 
ground. 

7  Tlien  asked  he  them  again,  Whom  seek 
ye?     And  they  said,  Jesus  of  Nazareth. 


Revised  Version. 

3  resorted  thither  with  his  disciples.  Judas 
then,  having  received  the  l  band  ofsoldins^ 
and  officers  from  the  chief  priests  and  the 
IMiaiisees,    conieth    thither    with    lanterns 

4  and  torches  and  weapons.  Jesus  therefore, 
knowing  all  the  things  that  were  coming 
u|ioii  him,  went  forth,  and  saith  unto  them, 

5  Wliom  seek  ye  ?  They  answered  him,  .lesiis 
of  N'azanth.  Jesus  saith  unto  them,  I  am 
/(*•.     And  Jiidiis  also,   who   betrayed   him, 

0  wiis  standing  with  tln'm.  When  therefore 
he   said    unto  them,    I    am    fie^    they  went 

7  backward,  and  fell  to  the  ground.  Again 
therefore  he  asked   them,  N^'houi  seek  ye? 


1  Oi,  a/liort 


280  COMMENTARY  ON  THE  GOSPEL  OP  JOHN.  [John  18 : 8-10. 

avowal  of  Jesus,  startled  the  officers  and  band.  They  were  awed  by  his  words 
and  manner.  Whether  this  was  from  natural  or  supernatural  causes,  tlie 
narrative  is  silent.  For  similar  effects  of  the  appearance  of  Jehovah,  or  of 
the  angel  of  Jehovah  on  men,  refer  to  the  case  of  Balaam,  Manoah,  Isaiah 
and  Daniel  in  the  Old  Testament,  and  to  that  of  John  himself  in  Rev.  1 :  17. 
8.  if  .  ye  seek  me,  let  these  go]  As  the  officers  and  soldiers  recover 
from  their  prostration,  Jesus  repeats  his  question  and  they  repeat  their  an- 
swer, V.  7.  They  seem  to  have  been  yet  in  a  half-dazed  condition,  and  to 
arouse  them  to  a  clearer  consciousness  of  the  facts,  Jesus  says,  "  I  told  you 
that  I  am  Ae."  Moreover,  to  shield  the  disciples,  he  adds,  "If  therefore  ye 
seek  me,  let  these  go  their  way."  This  was  a  plea  for  freedom  from  arrest  to 
be  granted  to  his  disciples.  This  does  not  imply  that  they  had  been  taken 
by  the  soldiers ;  for,  in  fact,  Jesus  himself  had  not  yet  been  taken,  much  less  his 
followers.  He  was  voluntarily  giving  himself  up,  and  as  the  officers  had  said 
that  they  were  seeking  him,  he  uses  their  answer  as  an  argument  for  allow- 
ing the  disciples  quietly  and  undisturbed  to  go  their  way.  This  would  fulfill 
Christ's  words  in  17  :  12:  "  Of  those  whom  thou  [the  Father]  hast  given  me 
I  lost  not  one,"  v.  9,  Revised  Version.  This  emphatic  declaration  supports 
the  interpretation  already  given  of  that  clause  of  Christ's  prayer,  that  the 
"  son  of  perdition"  was  not  included  among  those  given  to  Christ  by  the 
Father.  It  also  follows,  as  Alford  notes,  that  the  words  of  the  prayer  are  not 
the  writer's  description  of  what  Jesus  then  said,  but  the  very  thoughts  and 
expressions  themselves  of  Jesus.  It  w^as  the  will  of  Jesus  to  spare  his  dis- 
ciples, from  every  possible  trial,  and  temptation  to  deny  him.  Had  they 
been  seized  they  might  all  have  fallen  as  Peter  did. 

10.  Simon  Peter  .  .  smote  the  high  priest's  servant]  Peter  mis- 
understood the  mission  and  position  of  himself  and  of  his  Master.  He  had 
not  rightly  understood  the  several  plain  declarations  of  Jesus  about  suffering, 
and  the  coming  cross.  His  attack  on  the  whole  company  of  soldiers  and 
officers  was  inconsiderate  and  rash,  and  the  result  of  a  misapprehension  of 
Christ's  meaning,  when  he  said,  "he  that  hath  none,  let  him  sell  his  cloke, 
and  buy  a  sword."  Luke  22  :  36,  Revised  Version.  The  "servant"  does  not 
refer  to  an  officer  of  that  band,  but  to  a  personal  attendant  of  the  high  priest. 
John  and  Luke  alone  say  it  was  the  "right  ear"  that  Peter  cut  off.  John 
alone  adds,  that  the  servant's  name  was  Malchus,  but  he  does  not  record  the 
healing  of  the  ear,  although  he  does  report  the  rebuke  Jesus  gave  to  Peter  for 
his  rash  act.     John  was  acquainted  with  the  high  priest,  v.  16,  and  therefore 


Common  Version. 

8  Jesus  answered,  T  have  told  ynii  that  I  am 
he  :  if  therefore  ye  seek  me,  let  these  go  their 
way  : 


Revised  Version. 

8  And  they  said,  Jesus  of  Nazareth.  Jesus 
answered,  I  told  you  that  I  am  he:  if 
therefore  ye  seek  me,    let  these   go   their 


9  That  the  saying  might  he  fulfilled,  which       9  way  :    that   the   word    might  be    fulfilled 


he  spake,  Of  them  which  thou  gavest  me  have 
I  lost  none. 

1(1  Then  Simon  Peter  having  a  sword  drew 
it,  an  J  smote  the  high  priest's  servant,  and  cut 
off  his  right  ear.  The  servant's  name  was 
Malchus. 


which  he  spake,  Of  those  whom  thou  hast 
10  given  me  I  lost  not  one-.  Simon  Peter 
therefore  having  a  sword  drew  it,  and 
struck  the  high  priest's  i  servant,  and  cut 
off  his  right  ear.    Now  the  *  servant's  name 


'Gr.  loiidservant. 


John  18 :  11-13.]  JESUS  BETRAYED.  281 

would  know  and  recall  the  servant's  name.  Some  have  thought  that  thi.s  ra.sli 
use  t)f  the  sword  by  Peter  was  an  unconscious  foreshadowing  of  the  conflict  of 
the  pojje  of  Kt)me  with  the  civil  power,  and  of  the  readiness  with  which  the 
papacy  has  used  the  sword  and  the  fngot  in  its  spiritual  work.  Killing  a 
heretic  instead  of  converting  him,  is  a  poor  way  to  spread  the  gospel.  Crush- 
ing a  soul  by  authority  makes  a  cringing  slave,  not  an  intelligent  believer. 

Ho  the  cup  .  .  shall  I  not  drink  it?]  Jesns  healed  the  ear  as 
Luke  reports,  and  tliis  probably  j)revcnied  the  band  from  seizing  Peter. 
Jesus  rebuked  Peter  also,  saying:  ''Put  up  the  sword,"  hide  it  in  the  slieath. 
Then  in  solemn  and  profound  imagery  adds:  "the  cup  [of  sorrow  and  suffer- 
ing for  the  sin  of  the  world]  which  the  Father  hath  given  me,  shall  I  not 
drink  it?"  That  is,  I  am  willing  to  yield  ;  I  go  of  my  own  will  to  suffer; 
resistance  is  not  in  accord  with  the  will  of  the  Father  nor  with  my  will.  The 
words  to  Peter  reflect  the  thrice  repeated  petitions  of  the  prayer  in  the  garden, 
Matt.  26  :  39,  42,  44. 

12.  seized  Jesiis  and  bound  him]  The  rash  act  of  Peter  and  the 
liealing  and  rebuke  that  followed  it,  appear  to  have  aroused  the  foes  of  Jesus, 
and  now  they  seize  and  bind  him.  It  was  primarily  the  act  of  the  Roman 
cohoi't  led  by  the  chiliareh  or  military  tribune,  the  Jewish  officers  aiding  in 
the  seizure.  See  Revised  Version.  The  Romans  "  bound  "  Jesus.  In  case 
of  a  Roman  citizen  it  was  unlawful  to  put  him  in  fetters,  or  to  manacle  hira 
on  arrest.  Before  trial  it  was  allowable  to  provide  for  his  safe  custody,  either 
by  confining  him  in  a  room  in  tiie  magistrate's  own  house,  or  by  holding  hira 
by  a  chain  on  his  right  hand,  fastening  the  other  end  of  the  chain  to  a  soldier's 
left  hand.  Paul  was  thus  secured,  Acts  24  :  16,  20,  and  he  was  unlawfully 
secured  in  stocks.  Acts  16  :  24,  37,  38.  But  Jesus  was  not  a  Roman  citizen, 
and  therefore  the  Roman  military  officer  did  not  liesitate  to  bind  him  either 
with  thongs.  Acts  22  :  25,  or  with  manacles  upon  his  hands  ;  though  they  did 
not  so  fetter  his  feet  but  that  they  could  lead  him  away  to  the  palace  of  Annas 
witliin  the  city.  Now,  in  the  East  prisoners  often  have  hand-cuffs  of  iron  or 
wood  fastened  upon  the  wrists,  or  the  elbows  tied  together  behind  the  back. 

13.  led  him  to  Annas  first]  They  went  directly  from  Gethsemane  to 
Annas.  It  is  clear  that  John,  by  using  the  word  "  first,"  means  to  dis- 
tinguish between  two  or  more  hearings,  and  to  have  liis  readers  understand 
that  Jesus  was  brought  first  of  all  before  Annas.  Whether  what  follows  is  to 
be  understood  as  a  description  of  a  hearing  before  Annas,  or  one  before 
Caiaphas,  is  still  an  unsettled  question.  John  goes  on  to  explain  the  relations 
between  Annas  and  Caiaphas,  and  that  Caiaphas  was  de  facto  high  priest  in 

Common  Version.  Revised  Version. 

11  Then  said  Jesus  unto  Peter,  Put  up  thy  i  11   was  Miilclius.     Jesus   therefore  said    unto 
sword  into  tlie  sheatli  :  tlie  cuj)  wliich  my  Fa- 
ther hath  given  me,  shall  I  not  drink  it? 

12  Then  the  l>iind  and  the  captain  and 
officers  iif  the  Jews  took  Jesus,  and  bound 
liim, 

13  And  led  him  away  to  Annas  first;  for  he 
was  father  in  law  to  Caiaphas,  which  was  the 
high  priest  that  same  year. 

iQr,  cohort        ^()r,  military  tribune    Gr.  chiliarcU 


Titer,  Put  up  the  sword  into  the  sheath  :  the 
cup  wliich  the  Father  hath  given  me,  shall 
I  not  drink  it? 

12  So  the  '  band  and  the  2  chief  captain,  and 
the  officers  of  the  Jews,   seized   Jesus  and 

13  bound  him,  and    led    him    to  Annas   firxt ; 
for  he  was  father  in  lnw   to  Caiaphas,  who 


282 


COMMKNTARY  ON  THE  GOSPEL  OF  JOHN. 


[John  18: 14. 


tliat  year,  in  order  apparently  to  account  for  the  conduct  of  the  oflBcers  in 
bringing  Jesus  before  Annas.  From  the  phrase  "tliat  same  year"  or,  better, 
"  that  year"  it  cannot  be  inferred  that  tlie  oflBce  of  the  high  priest  was  an  annual 
one,  but  only  that  John  knew  of  the  frequent  changes  arbitrarily  made  by 
the  Romans  in  the  high  priest's  office,  and  reminds  his  readers  that  in  the 
year  or  time  when  Jesus  was  seized,  Caiaphas  held  the  office  under  the 
Romans.  This  action  also  points  to  a  knowledge  of  the  great  influence  Annas 
liad  at  this  period  in  Jewish  affiurs,  and  to  the  further  apparent  fact  tliat 
Annas  was  the  moving  spirit  behind  all  the  action  taken  against  Jesus. 
"That  year"  may  also  point  to  its  significance  as  that  awful  year  when  Christ 
was  sacrificed  by  the  malice,  ignorance  and  pride  of  the  Jewish  rulers. 
Annas  was  father-in-law  to  Caiaphas  ;  that  is,  Annas  was  the  power  behind 
the  nominal  high  priest,  and  to  him  the  accused  is  first  led.  Cyril  transferred 
V.  24  to  follow  V.  13,  but  without  due  authority. 

14.    it  was  expedient  that  one  man  should  die]  That  is,  neitherjustice 

nor  mercy  could  be  expected  of  Caiaphas  in  dealing  with  Jesus,  for  he  had  pre- 
judged the  case,  and  decided  that  as  a  matter  of  policy,  one  man  had  better 
be  put  out  of  the  way,  whether  he  was  innocent  or  guilty,  simply  because  it 
would  appease  their  foes,  the  Romans.  John  before  called  attention  to  this 
outrageous  policy  view  of  Caiaphas,  as  an  unconscious  prophecy,  11  :  50,  51. 
Caiaphas  appears  as  a  mere  puppet  completely  under  the  influence  of  Annas. 
Suggestive  Applications. — 1.  A  false  professor  often  becomes  the  bit- 
terest foe  to  religion.     2.  The  wicked  are  usually  afraid  of  some  unseen  force. 

3.  Christ  voluntarily  yielded  himself  up  to  his  foes  and  to  sufler  for  sinners. 

4.  The  majesty  and  holiness  of  Christ  will  awe  and  confound  the  wicked. 
6.  Christ  desires  to  shield  his  disciples  from  every  unnecessary  trial  and 
temptation.  6.  He  rebuked  the  rash  and  impetuous  appeal  to  the  sword  in 
his  behalf.  7.  He  cared  for  the  safety  of  his  people,  when  his  own  life  was 
in  the  greatest  peril.  8.  He  cheerfully  submits  to  the  Father's  will,  which  he 
came  into  the  world  to  do.  9.  Religious  officials  are  sometimes  blinded  bv 
denominational  zeal,  and  hinder  the  cause  of  Christ  which  they  intend  or 
profess  to  advance.  10.  A  wicked  man  may  sometimes  utter  an  unconscious 
prophecy.     11.  Jesus  suflered  willingly  to  redeem  us. 

Jesus  Before  the  High  Pkiest.     18:15-27. 

Jerusalem.    Thursday  Night  and  Friday  Before  Day,  April  6  and  7,  a.  d.  30. 

John  now  gives  an  account  of  Peter's  denials  and  a  brief  notice  of  Jesus 
before  the  high  priest.  There  are  some  serious  difficulties  in  this  past^age. 
1.  Does  this  describe  a  preliminary  examination  before  Annas,  or  a  hearing 
before  Caiaphas  ?  2.  Were  the  denials  of  Peter  all  made  in  the  same  palace  V 
3.  Were  they  all  during  the  trial,  or  were  some  before  or  after  it?     The  first 


Common  Version. 

14  Now  Caiaphas  was  he,  which  gave  coun- 
sel to  the  Jews,  that  it  was  expedient  that  one 
man  should  die  for  the  people. 


Kevised  Version. 

14  was  high  priest  that  year.  Now  Caiaphas 
was  he  who  gave  counsel  to  the  Jews,  that 
it  was  expedient  that  one  man  should  die 
for  the  people. 


John  18]  J£SUS  BEFORE  THE   IHQH   PRIEST.  283 

is  the  most  difficult  question  upon  which  Biblical  scholars  show  little  sign  of 
agreement.  Jt  is  generally  agreed  that  Jesus  was  first  brought  before  Annas, 
and  that  Annas  held  a  preliminary  examination,  and  sent  Jesus  bound  to 
Caiaphas.  Some  hold  that  vs.  15-24  narrate  what  took  place  before  Annas, 
and  urge  in  its  support  thai:  1.  John  expressly  says  in  v.  13  that  Jesus  was 
led  "to  Annas  first."  2.  He  tells,  v.  14,  how  Annas  was  related  to  Caiaphas 
as  an  implied  reason  for  the  action.  3,  The  narrative  gives  no  hint  of  a  trans- 
fer to  Caiaphas  until  v.  24,  but  leads  the  ordinary  reader  to  suppose  it  speaks 
of  a  hearing  before  Annas.  4.  The  questions,  answers  and  tone  of  this 
examination  are  different  from  those  in  Matthew  and  Mark  narrating  the 
hearing  before  Caiaphas.  5.  The  Greek  in  v.  24  must  be  strained  or  construed 
in  a  less  natural  and  common  way  to  admit  any  other  view.  To  this  view 
it  is  objected  that  Jolin  in  v.  14  speaks  of  Caiaphas  as  the  higii  priest, 
and  that  lie  must  be  meant  in  vs.  15,  19,  and  22.  This  is  a  serious 
objection,  yet  Annas  is  called  high  priest,  Luke  3:2;  Acts  4:6,  hav- 
ing been  deposed  by  Roman  authority,  but  the  Jews  regarded  the  office 
as  one  for  life,  according  to  the  Mosaic  law,  a  fact  which  John  appears 
to  recognize  by  his  peculiar  language  in  v.  13,  and  in  v.  24.  Others 
liold  that  vs.  15-24  describe  a  hearing  before  Caiaphas  urging  in  addi- 
tion to  the  objections  just  stated :  1.  That  John  calls  him,  v.  13,  high 
priest  that  year,  and  means  Caiaphas  in  v.  19,  as  elsewhere  in  this  account. 
2.  That  V.  24  supports  this  view,  since  it  should  read  "  now  Annas  had  sent 
him  bound  to  Caiaphas"  as  in  the  Common  Version.  To  this  it  is  objected 
that  the  Greek  aorist  has  not  the  force  of  the  English  pluperfect,  especially 
when  connected  with  oiv,  or  very  rarely  so ;  that  this  reading,  "  therefore,"  is 
too  strongly  supported  to  be  rejected,  and  is  inconsistent  with  the  theory  that 
this  was  a  hearing  before  Caiaphas ;  and  further  that  on  that  view  v.  24  is 
misplaced,  since  if  that  view  were  the  true  one,  v.  24  should  have  followed  v. 
13.*  Some  take  a  middle  view  ;  they  suppose  that  Annas  and  Caiaphas 
occupied  the  same  palace,  and  that  while  Jesus  was  led  to  Annas  first, 
Caiaphas  was  also  present  at  this  preliminary  examination.  This  would  ac- 
count for  Joiin's  language  in  vs.  13,  14,  and  19,  but  would  require  v.  24  to  be 
taken  in  a  technical  sense,  as  meaning  that  Annas  passed  Jesus  over  bound  to 
Caiaphas  in  the  same  palace.  To  conclude  :  the  most  reasonable  and  probable 
view  is  that  John  in  vs.  15-24  describes  a  preliminary  examination  before 
Annas,  and  omits  that  before  Caiaphas,  conscious  that  Matthew  and  Mark  had 
reported  the  latter.  Luke  describes  Peter's  denials,  but  omits  the  early  ex- 
amination before  Caiaphas,  giving  the  formal  hearing  before  the  Sanhedrin 
only.  He,  however,  states  that  Jesus  was  brought  "into  the  high  priest's 
house,"  Luke  22  :  54,  meaning  possibly  that  of  Annas,  and  if  so  supports  the 
view  taken  here  of  John's  narrative.  Fuller  knowledge  of  details  is  needed 
to  settle  these  questions.  The  three  denials  of  Peter  appear  to  have  occurred 
as  follows:  the//-.s/,  when  Peter  first  entered  the  court  and  was  accused  by  the 
maid-servant ;  the  second,  when  he  was  within  the  porch  or  forecourt  as  he 
stood  by  the  coals  of  fire ;  the  third  about  an  hour  after,  when  as  at  the  second 


*  See    Riddlf's   Robinson's  Greek    Harmony,  pp.   258,  260;    Prof.   Ganliner  in  Journal   of 
BUilkal  Literature  and  Exegesis,  1886,  pt.  1,  pp.  45-58  ;  and  Rice  Commentary  on  Matthew,  pp. 

19 


284  COMMENTARY   ON  THE  GOSPEL  OP  JOHN.  [John  18 :  15-17. 


denial,  several  set  upon  him  together.  Matthew  and  Mark  relate  them  after 
the  examination  before  Caiaphas,  but  they  do  not  say  the  denials  actually  took 
place  after  it.  Since  the  denials  took  place  during  those  Jewish  examinations, 
the  evangelists  relate  first  one  fact,  then  the  other,  without  noticing  the  rela- 
tive order  of  their  occurrence.  Thejii^st  denial  by  Peter  may  therefore  have 
occurred  during  the  preliminary  examination  before  Annas  ;  the  second  during 
this  first  examination  or  the  first  one  before  Caiaphas;  the  third  may  have 
taken  place  later  and  near  the  end  of  the  examination  before  Caiaphas.  Jesus 
was  then  where  he  could  look  upon  Peter,  Luke  22  :  61.  John  very  briefly 
relates  the  trial  but  gives  the  denials  of  Peter  more  fully,  yet  narrates  both  so 
that  his  readers  will  be  impressed  with  the  fact  that  Jesus  is  the  Christ.  He 
writes  like  an  eye-witness,  and  supplies  details  not  in  the  earlier  Gospels. 

15.  Simon  Peter  followed  . .  and  so  did  another  disciple]    It  is 

clear  from  a  careful  reading  of  all  the  Gospel  narratives,  that  when  Jesus 
was  taken,  the  disciples  at  first  all  fled ;  but  later,  finding  the  officers  did  not 
seek  to  take  them,  Peter  and  another  disciple  followed,  the  former  "  afar  off"" 
as  the  first  three  evangelists  state.  Who  was  that  other  disciple?  Some  say 
it  was  James,  brother  of  John.  The  "disciple"  was  known  to  the  high 
priest,  and  readily  admitted.  It  is  generally  assumed,  though  not  with 
certainty,  that  he  was  John.  He  was  early  in  Judaea  with  John  the  Baptist, 
and  uses  this  expression  in  John  20 :  2,  3,  4,  8,  where  he  certainly  means 
himself.  He  entered  "into  the  palace,"  so  reads  the  Common  Version.  But 
the  Greek  av?ir/v  means  in  classic  works,  as  Homer  "  a  yard  "  or  "  court  yard  " 
thence  a  "  fold  "  for  sheep,  and  so  the  "  hall,"  "  court"  or  "  outer  court  "  of 
an  Oriental  house.  See  Kevised  Version.  This  disciple  must  have  overtaken 
the  military  company  after  it  left  the  garden,  for  he  "  entered  in  with  Jesus 
into  the  court  of  the  high  priest."     Peter  was  afar  off. 

16.  Peter  .  .  at  the  door  without]  How  the  other  "  disciple  "  within 
knew  that  Peter  was  standing  without  the  door  of  the  court  is  not  stated.  He 
may  have  recognized  Peter  as  the  door  opened  to  admit  officers  of  the  guard, 
or  .Jewish  rulers.  This  detail  is  not  mentioned  by  other  evangelists.  Peter 
had  lagged  behind,  while  the  other  disciple  had  been  quick  to  join  the  Mas- 
ter and  hear  what  was  happening  to  him.  As  the  latter  was  known  to  the 
high  priest,  he  interceded  with  the  maid  at  the  door  who  allowed  Peter  also 
to  come  in.  John  fixes  attention  on  Peter.  He  would  have  his  readers  im- 
pressed by  this  sad  experience  that  they  might  be  true  to  Christ  in  trial. 

17.  Art  thou  •  .  I  am  not]     The  maid  who  admitted  Peter  was  the 


Common  Version. 

15  f  And  Simon  Peter  followed  Jesus,  and 
so  did  another  disciple :  that  disciple  was 
known  nnto  the  high  priest,  and  went  in  with 
Jesus  into  the  palace  of  the  high  priest. 

16  But  Peter  stood  at  the  door  without. 
Then  went  out  that  other  disciple,  which 
was  known  unto  the  high  priest,  and  spake 
unto  her  that  kept  the  door,  and  brought  in 
Peter. 

17  Then  saifh  the  damsel  that  kept  the  door 
unto  Peter,  Art  not  thou  also  one  of  this  man's 
disciples  ?     He  saith,  I  am  not. 


Revised  Version. 

15  And  Simon  Peter  followed  .Tesus,  and  so 
did  another  disciple.  Now  that  disciple 
was  known  iinto  the  high  priest,  and  en- 
tered in  with  Jesus   into   the   court  of  the 

10  higli  priest;  bufPeter  was  standing  at  the 
door  without.  So  the  otlier  disciple,  who 
was  known  unto  the  high  priest,  went  out 
and  spake  unto  her  that  kei)t  tlie  door,  and 

17  brought  in  Peter.  The  maid  theiefore  that 
kept  the  door  saith  unto  Peter,  Art  thou 
also  one.  of  this  man's  disciples?     lie  saitli, 


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286  CCMNIMENTARY   ON   THE   GOSPEL  OF  JOHN.         [John  IS :  18, 19, 

first  to  ask  him  :  "  Art  thou  also  one  of  this  raan's  disciples  ?  "  She  knew  the 
other  "  disciple,"  and  that  he  was  of  the  disciples  of  Jesus.  As  he  knew 
Peter  slie  inferred  that  Peter  was  also  a  disciple.  So  her  question  has  a  sig- 
nificance here,  not  apparent  in  the  other  accounts.  It  amounts  to  this :  You 
are  of  this  man's  disciples  (as  my  acquaintance  is)  are  you  not  ?  Peter 
promptly  replies,  "  I  am  not."  It  was  a  cowardly  lie  which  it  is  useless  to 
attempt  to  excuse. 

18.  servants  . .  officers  . .  a  fire  . .  and  Peter]    The  graphic  picture 

in  this  verse  tells  the  whole  story  of  a  weak,  cowardly  disciple,  who  has  al- 
ready denied  his  Master  and  become  a  companion  of  his  enemies.  The  ser- 
vants or  "  bondservants  "  and  ofiicers  had  been  standing  (it  is  the  past  perfect 
tense)  implying  that  they  had  been  doing  so  some  time,  having  made  a  fire 
of  charcoal,  doubtless  in  a  large  brazier,  after  the  Oriental  custom,  and  placed 
it  in  the  center  of  the  court,  for  it  was  cold,  as  is  still  the  case  on  some  days 
at  Jerusalem  during  the  same  season,  Easter  time.  Peter  was  also  among 
them:  literally,  "And  there  also  was  Peter  among  them,  standing  and  being 
warmed."  He  was  seeking  his  personal  comfort  and  safety,  around  the  fire 
and  in  company  with  the  enemies  of  Jesus  instead  of  being  in  the  company 
of  the  other  "  disciple,"  giving  his  sympathy  with  Jesus. 

19.  The  high  priest  .  .  asked  Jesus]  John  now  leaves  Peter  standing 
by  the  fire,  exposed  to  temptation,  to  relate  what  is  happening  to  Jesus.  He 
says  the  high  priest  asked  Jesus.  Who  is  meant  here  hy  the  "high  priest?" 
Is  Caiaphas,  who  is  named  in  v.  13,  as  "  high  priest  that  year,"  and  who  was 
appointed  by  the  Romans?  Or,  is  Annas  who  had  been  really  high  priest 
but  displaced  by  Romans,  but  who  was  still  regarded  by  the  Jews  as  high 
priest?  a  fact  known  from  Luke  3:  2,  and  Acts  4  :  6.  There  are  difficulties 
in  either  view.  The  last  view  is  preferable  unless  it  is  supposed  that  Caiaphas 
was  also  present  at  this  examination  in  the  house  of  Annas.  The  view  that 
Annas  and  Caiaphas  had  a  residence  in  the  same  palace  is  accepted  by  Heng- 
stenberg,  Godet,  Westcott,  Ellicott,  Milligan  and  Moulton,  Ebrard,  Lange, 
Plumptre,  and  Reynolds.  That  Annas  is  the  person  before  whom  this  exam- 
ination was  held,  or  that  two  distinct  hearings  were  had,  one  in  the  house  of 
Annas  and  the  other  in  the  house  of  Caiaphas,  is  accepted  by  Augustine, 
Chrysostom,  Stier,  Wieseler,  Alford,  Meyer  Ryle,  Renan,  Riddle,  Steinmeyer, 
Neander,  Keil,  Reuss,  Luthardt,  Olshausen,  Weiss,  and  Dwight  in  Godet's 
Commentary. 

If  this  was  Caiaphas,  then  after  he  had  asked  these  questions,  we  must  sup- 
pose that  Annas  made  no  examination,  or  none  that  is  recorded,  and  yet  after 
this  examination  made  by  Caiaphas,  and  because  of  it,  Annas  sent  Jesus 


Common  Version. 

18  And  the  servants  and  officers  stood  there, 
who  had  made  a  fire  of  coals,  for  it  was  cold  ; 
and  they  warmed  themselves  :  and  Peter  stood 
with  them,  and  wanned  himself. 

19  %  The  high  priest  then  asked  Jesus  of  his 
disciples,  and  of  his  doctrine. 


Revised  Version. 

18  I  am  not.  Now  the  i  servants  and  the 
oflBcers  were  standing  there,  having  made 
2  a  fire  of  coal ;  for  it  was  cold  ;  and  they 
were  warming  themselves  :  and  Peter  also 
was  with  them,  standing  and  warming  him- 
self 
)  19      The  high  priest  therefore  asked  Jesus  of 


IGr.  bondservants.       -  Gr.  a  fire  of  charcoals 


John  18:20-23.]  JESUS   BEFORE  THE   HIGH   PIUEST.  287 

bound  to  tliis  same  Caiaphas  wlio  had  just  closed  the  examination.  See  v.  24. 
For  tlie  Greek  aorist  cannot  have  the  sense  of  the  English  pluperfect  tense 
unless  the  context  in  some  way  indicates  it.  If  this  sense  was  intended,  it 
would  have  heen  easy  for  John  to  have  used  the  Greek  past  perfect.  More- 
over the  particle  ovv  in  v.  24  precludes  the  sense  of  the  pluperfect. 

The  high  priest  informally  asks  Jesus  concerning  his  disciples  and  his 
teaching,  as  if  he  taught  one  class  of  truths  publicly  and  a  different  truth 
secretly,  or  as  if  lie  were  totally  ignorant  of  what  Jesus  had  taught. 

20.  I  have  spoken  openly]  This  implies  that  the  questioner  professed 
ignorance  of  the  nature  of  the  teaching  of  Jesus,  and  wanted  to  know  about  it, 
to  decide  whether  it  was  objectionable  or  not.  It  also  implies  that  his  teaching 
was  in  secret  and  only  to  an  initiated  few.  Jesus  repels  the  charge  in  both  of 
its  implied  senses.  In  public,  in  synagogues,  even  in  the  temple  whither  all 
Jews  came,  most  of  all  the  i)riests,  Jesus  had  openly  taught,  and  had  taught 
nothing  in  secret,  that  is,  nothing  different  from  what  he  had  taught  openly. 

21.  ask  them  that  .  .  heard  me]  This  was  the  true  and  fair  course,  even 
if  the  ruler  believed  Jesus  to  be  guilty.  He  ought  not  to  be  called  upon  to 
criminate  himself.  Moreover  he  must  be  proved  guilty  by  two  or  three  wit- 
nesses, for  so  the  Mosaic  law  required,  Deut.  17  :  6  ;  19  :  15.  This  expresses 
the  willingness  of  Jesus  to  submit  to  a  lawful  and  orderly  examination  and  to 
have  witnesses  called  to  show  the  character  of  his  teaching.  There  were  mul- 
titudes that  had  heard  him.     Let  them  testify  to  his  doctrine. 

22.  one  .  .  struck  Jesus]  The  officer  appears  to  have  regarded  this 
answer  of  Jesus  as  disrespectful,  perhaps  as  dictating  the  course  for  the  ex- 
aminer to  pursue,  and  gave  Jesus  a  blow  either  with  the  hand  or  with  a  rod. 
The  Greek  word  is  ambiguous,  meaning  either  ;  but  the  Greek  Sepeig  "  smitest" 
in  v.  23  comes  from  a  root  meaning  '•'  to  flog,"  and  implies  a  severer  stroke 
than  a  slap  of  the  hand  on  the  cheek  or  ear.  This  act  also  suggests  an  extra- 
judicial, or  informal  examination. 

23.  bear  witness  of  the  evil]  Jesus  temperately,  but  plainly  rebukes 
the  official  attendant,  by  appealing  to  the  common  right  of  an  accused  person, 
to  call  for  evidence,  and  not  to  be  answered  by  violence,  when  he  should  be 
silenced  by  testimony  setting  forth  his  evil  deeds,  if  he  had  been  guilty  of 
evil.  If  the  accused  had  spoken  Ka/.ug  "  good  "  or  "  well,"  why  should  he 
be  smitten  ? 


Common  Version. 


Revised  Version. 


20  Jesus  answered  him,  I  spake  openly  to  20  his  disciples,  and  of  liis  teaching.  Jeans 
the  world;  lever  taught  in  the  synagogue,  answered  liim,  I  have  spoken  openly  to  the 
and  ill  the  temple,  whither  the  Jews  always  world;  I  ever  taught  in 'synagogues,  and 
resort ;  and  in  secret  have  I  said  nothing.  in  the  temple,  where  all  the  Jews  come  to- 

21  Why  askest  thou  me?  ask  them  which  21  gether;  and  in  secret  spake  I  nothing.  Why 
heanl  me,  what  I  have  said  unto  them  :  be-  j  askest  thou  me  ?  ask  them  that  have  heard 
hold,  they  knuw  what  I  said.  |        niP,  what  I  spake  unto  them  :  behold,  these 

22  .\n(l  when  he  had  thus  spoken,  one  of  :  22  know  the  thirign  which  I  said.  And  when 
the  oflRcers  wliifh  stood  by  struck  Jesus  with  '  he  had  said  this,  one  of  the  officers  standing 
the  palm  of  his  h;ind,  saying,  Answerest  tlu)u  by  struck  .lesus  -  with  his  hand,  saying, 
the  liigh  priest  .so?                                                       23  .\nswerest  thou  the  high  priest  so?    Jesus 

23  .lesus  answered  hint,  If  I  have  spoken  answered  him,  If  I  have  spoken  evil,  bear 
evil,  bear  witness  of  the  evil  ;  but  if  well,  wliy  witness  of  the  evil  :  but  if  well,  why  smiteat 
emitest  thou  me  ? 

IQr.  $i/nugo(fue.         -  Or,  with  a  rod 


288 


COMMENTARY  ON  THE  GOSPEL  OF  JOHN.         [John  18:24,25. 


24.    Annas  .  .  sent  him  bound  unto  Caiaphas]    This  verse  is  the 

pivotal  one  in  this  account.     Upon  its  interpretation  chiefly  depends  the  de- 
cision whether  the  preceding  verses  describe  an  examination  before  Annas  or 


Palace 

of 
Annas 


6vpa 
(door) 


TzpoavALov 

(Ante-room 

or  porcli) 


fire 


TZV/UV 

(Inner  door 
or  gate) 


l| 


Caiaphas 

and 
Sanhedrin. 


THIS   DIAGRAM   SHOWS   HOW   THE    PALACE    OF    ANNAS    AND   CAIAPHAS    MAY    HAVE   BEEN   IN   THE 
SAME    GROUP    OF    BUILDINGS,    AND    ILLCSTKATES    THE  JEWISH    TRIALS  AND  PETER's  DENIALS. 

before  Caiaphas.  If  the  pluperfect  as  in  the  Common  Version  is  maintained, 
it  favors  the  latter.  If  the  past  tense  and  "  therefore  "  are  lield  to  be  the  true 
rendering  as  in  the  Revised  Version,  that  favors  an  examination  before  Annas. 
Notice:  1.  The  textual  reading  on  which  the  Revised  Version  is  based  is 
now  accepted  by  the  great  majority  of  critical  scholars.  2.  Jesus  was  led  to 
Annas  first ;  and  no  record  of  his  transfer  to  Caiaphas  is  made  before  v.  24, 
implying  that  it  was  not  made  until  after  this  examination.  3.  Comparing 
the  accounts  of  the  hearings  given  by  the  other  evangelists  with  this,  reveals 
marked  differences  easily  explained  on  the  supposition  that  this  narrates  one 
before  Annas  which  is  omitted  by  the  others.  4.  It  is  not  very  probable  that 
John  would  narrate  a  comparatively  unimportant  part  of  a  trial,  where  he 
was  an  eye-witness,  and  omit  the  most  important  portion,  as  we  must  conclude 
Jie  has,  if  this  is  the  same  hearing  before  Caiaphas  given  by  the  synoptics. 
5.  The  objection  that  if  this  is  a  hearing  before  Annas,  John  must  apply  the 
term  high  priest  to  Annas  and  Caiaphas,  is  less  serious,  since  the  title  had 
been  so  used  by  Luke  with  whose  writings  .John  must  have  been  familiar. 

25.    Peter  .  .  Art  thou  .  .  of  his  disciples]     In  contrast  with  this 


Common  Version. 

24  Now  Annas  had  sent  }iini  bound  unto 
Caiaphas  the  high  priest. 

25  Atid  Simon  Peter  stood  and  warmed  him- 
self. Tliey  said  therefore  unto  liim.  Art  not 
thou  also  one  of  his  disciples  ?  He  denied  it, 
and  said,  I  am  not. 


Revised  Version. 

24  thou  me  ?  Annas  therefore  sent  him  bound 
unto  Caiaphas  the  high  priest. 

25  Now  Simon  Peter  was  standing  and  warm- 
ing himself.  They  said  therefore  unto  him, 
Art  thou  also  one  of  his  disciples?    He  de- 


John  18:26,27.]  JKSUS   BEFORE  THE   UIGII   PRIEST.  289 

scene  before  Annas,  John  puta  tlie  terrible  fall  of  Peter,  In  the  fore-court 
warming  himself  by  the  brazier  of  coals,  Peter  was  seen  by  the  servants, 
officers,  and  maids,  and  again  questioned.  He  was  uneasy,  moving  about;  as 
the  comparison  of  the  several  accounts  indicate.  Po.ssibly  he  was  asked  the 
second  time,  soon  after  the  high  priest  inquired  of  Jesus  concerning  his  dis- 
ciples, v.  19.  But  again  Peter  set  upon  by  these  several  parties  together, 
denied,  saying,  "  I  am  not"  of  his  disciples. 

26,  (lid  I  not  see  thee]  The  servants,  officers,  and  maids  appear  to 
have  allowed  Peter  to  be  undisturbed  for  a  time  after  his  second  flat  denial. 
Luke  says  the  third  denial  was  "  after  the  space  of  about  one  hour,"  Luke 
22 :  59.  Whether  they  were  otherwise  busy,  or  this  was  at  the  time  Jesus 
was  sent  from  Annas  to  Caiaphas,  the  history  does  not  state.  John  relates 
that  the  third  time  Peter  was  accused  by  a  relative  of  Malchus  (whose  ear 
Peter  cut  off).  This  relative  implies  by  his  question  that  he  was  with  the 
band  of  officers  in  the  garden,  and  that  he  saw  Peter  there.  Luke  says 
"another  confidently  affirmed."  Matthew  and  Mark  say  "they  that  stood 
by"  accused  Peter.  All  these  would  naturally  take  place  in  a  crowd  about  a 
fire  under  such  circumstances.  John  knowing  the  high  priest's  family,  takes 
notice  of  the  charge  as  made  by  a  friend  of  Malchus,  and  fixes  attention  upon 
the  assurance  of  a  man  that  he  saw  Peter  in  the  garden.  The  other  evangelists 
fix  attention  upon  the  more  general  charge  that  Peter's  speech  betrayed  him 
as  a  Galilsean. 

21.  denied  again  .  .  the  cock  crew]  John  mentions  the  third  denial 
but  omits  to  mention  the  vehemence  of  it,  and  the  cursing  attending  it.  An 
omission  is  not  an  error.  He  does  note  the  cock-crowing  to  show  how  the 
words  of  Jesus,  13:38,  were  exactly  fulfilled.  It  is  fair  to  infer  from  this 
cock-crowing  and  the  other  incidents  that  the  time  of  the  third  denial  was 
about  three  o'clock  in  morning  of  Friday.  John  says  nothing  of  the  look  of 
our  Lord,  or  of  the  repentance  of  Peter,  though  the  latter  is  implied  in  21 : 
15-22.  The  inference  from  John's  account  of  the  three  denials  is,  that  at 
Peter's  first  denial  he  was  just  entering  the  court ;  at  the  second  and  third  he 
was  near  the  fire  surrounded  by  Christ's  foes.  Another  inference  from  John's 
account  of  the  trial  of  Jesus  before  the  high  priest  when  compared  with  the 
accounts  of  the  other  evangelists  is,  that  the  dwellings  of  Annas  and  of 
Caiaphas  may  have  been  different  portions  of  the  same  group  of  buildings,  a 
great  palace  or  group  of  jialatial  structures  built  upon  opposite  sides  of  one 
open  court.     See  plan  p.  288. 

Suggestive  Applications. — 1.  Gratifying  curiosity  often  exposes  to 
great  temptation.  2.  The  follower  of  Jesus  may  claim  his  right,  and  call  for 
proofs  when  he  is  accused.     3.  The  "  disciple  "  meant  to  be  kind  to  Peter  by 

Common  Vebsiov.  Revised  Version. 

26  One  of  the  servants  of  the  higli  priest,  26  met],  and  flaid,  I  am  not.  One  of  the  '  ser- 
being  fnx  kinsman  whoso  ear  Peter  cut  off,  vantH  of  thf  hi^h  priest,  heinp:  a  kinsman 
saith,  Did  not  I  see  thee  in  the  garden  witli  of  him  whose  car  Pett-r  cut  <  flf,  saith.  Did 
him?  not    I    see   thee   in   tlie  ganlen  witli  iiim  ? 

27  Peter  then  denied  again;  and  immedi-  iT  Petci  tJierefore  denied  again :  and  Btraight- 
ately  the  cock  crew.  way  tlu-  cock  crew. 

1  Gr.  boxdseivantt, 


290 


COMMENTARY   ON   THE   GOSPEL  OF  JOHN. 


[John  18 :  28. 


securing  his  admission  to  the  high  priest's  house,  but  it  proved  to  be  a  mis- 
fortune. 4.  To  answer  a  reasonable  request  with  a  blow  indicates  a  bad 
mind.     5.    OflBcials   may    be   properly   rebuked    for    hardness    or    injustice. 

6.  Slander  and  false  accusation  befell  Jesus,  and  will  happen  to  his  followers. 

7.  It  is  dangerous  to  stand  among  the  foes  of  Christ ;  even  to  secure  personal 
comfort.  8.  The  heart  of  man  is  deceitful  ;  Satan  is  ready  to  trap  a  good 
man  ;  beware  lest  we  fall  as  did  Peter,  9.  Whoever  has  been  thus  betrayed 
into  sin,  should  quickly  repent  as  Peter  did. 

Jesus  Before  Pilate.    18 .  28-40. 

Roman  Palace,  Jerusalem.    Frhjay  Moenixg,  April  7,  a.  d.  30. 

John  now  relates  the  hearing  before  Pilate.  He  connects  this  with  the 
Jewish  trial  by  stating  that  Jesus  was  led  from  Caiaphas  into  the  Eoman 
palace,  either  in  the  Castle  Anionia  at  the  northwest  corner  of  the  temple 
area,  or  Herod's  palace.  Only  the  first  portion  of  the  Eoman  trial  is  in  this 
chapter;  the  conclusion  is  in  chap.  19:1-16.  The  question  relating  to  the 
time  of  tlie  passover  will  be  treated  in  a  note  at  the  end  of  this  section. 

28.  they  led  Jesus  from  Caiaphas]  The  writer  carefully  mentions 
the  transfer  of  Jesus  from  Caiaphas  to  Pilate,  as  he  had  the  transfer  from 
Annas  to  Caiaphas  in  v.  24.  The  arraignment  before  Annas  must  have  been 
very  early,  soon  after  midnight;  this  was  followed  by  a  hearing  before 
Caiaphas  which  must  have  closed  not  far  from  3  o'clock  in  the  morning  (notice 
the  cock  crowing  of  v.  27),  and  lastly  there  must  have  been  an  early  meeting 
of  the  Sanhedrin  over  which  Caiaphas  presided,  for  this  was  concluded  and 
Jesus  led  to  Pilate  early.  The  Sanhedrin  may  have  been  held  in  the  high 
priest's  palace,  or  in  one  of  the  halls  or  rooms  adjoining  the  temple.  In  either 
case  it  would  be  quite  near  to  the  Castle  of  Antonia,  where  Pilate  probably 
held  his  court.  If  Pilate  held  his  court  in  Herod's  palace*  near  the  tower  of 
Hippicus  (which  is  less  probable)  it  would  still  be  only  a  few  minutes'  walk 
from  the  region  of  the  temple  to  it. 

that  they  might  not  be  defiled]  The  Jews  were  so  anxious  to  complete 
their  passover  feast  that  they  would  not  enter  the  palace,  since  that  would 
make  them  unclean.  Some  object  to  this  that  if  they  waited  until  after 
sunrise  they  could  not  eat  the  passover,  and  they  must  have  lost  their  oppor- 
tunity. There  is  no  difficulty  in  this  conjecture.  Perhaps  they  did  fail  of 
their  intention.     The  evangelists  nowhere   tell  us  that  the  rulers  ate  that 


Common  Version. 

28  %  Then  led  they  Jesus  from  Caiaphas 
unto  the  liall  of  judgment :  and  it  was  early  ; 
and  they  themselves  went  nut  into  the  judg- 
ment hall,  lest  they  should  be  defiled;  but 
that  they  might  eat  the  passover. 


Revised  Version. 

28  They  lead  Jesus  therefore  from  Caiaphas 
into  the  l  Pr<etorium  :  and  it  was  early  ;  and 
they  themselves  entered  not  into  the  i  Prae- 
torium,  that  they  might  not  be  defiled,  but 


^  Or,  palace 


*  The  passage  quoted  in  support  of  it  from  Joseplms  Wars  2  :  14,  8.  "  Florus  lived  at  that 
time,  etc.,"  implies  that  before  that  time  the  Roman  procurators  had  not  occupied  Herod's 
palace  and  hence  that  Pilate  did  not  live  in  it,  but  held  his  court  in  Antonia,  as  tradition 
asserts. 


John  1S:'J9-31.] 


JESUS   BEFORE   PILATE.  291 


passover.  Possiblv  in  their  liate  and  eagerness  to  destroy  Jesus  they  did 
miss  it.  Tliere  would  be  a  fitness  in  it,  since  the  feast  was  superseded.  On 
the  time  of  the  passover,  see  special  note  at  the  end  of  this  section. 

29  What  accusation]  Pilate  became  procurator  of  Jud^a  in  A.  D.  29, 
imdVr  the  then  pro  consul  of  Svria.  He  was  deposed  by  Vitellius  in  A.  d.  36. 
Philo  speaks  of  him  as  proud,  ungovernable,  of  ferocious  passions,  given  to 
fits  of  furious  wrath,  and  that  he  had  reason  to  fear  complaints  to  the 
Fmperor  Tiberius  for  acts  of  insolence,  cruelty,  and  "  murders  of  people  un- 
tried and  uncondemned."  Greek  historians  say  Pilate  committed  suicide  under 
C-ili-ula  See  Eusebius  2:7.  The  Jewish  rulers  had  no  doubt  informed 
Pilate  of  their  case  against  Jesus  when  they  applied  for  the  Koman  cohort 
to  secure  his  arrest.  Thus  Pilate  was  ready  to  hear  the  accusation  at  tlie 
earlv  hour.  He  probablv  knew  the  drift  of  their  charge  against  Jesus,  but  he 
also'suspected  that  it  sprang  from  envy  and  hatred.  Hence  lie  calls  on  them 
to  present  their  accusation  formally,  as  lie  had  a  right  to  do.  To  meet  their 
scruples  he  went  out  of  the  Koman  prsetorium,  to  some  convenient  place  to 
meet  the  rulers. 

30.  If  this  man  were  not  an  evil-doer]    Notice  the  Kevised  read- 

incr  Thev  do  not  present  to  Pilate  their  accusation,  but  answer  by  bluster, 
and  a  who'lesale  assertion  to  justify  their  act,  as  if  Pikte  had  assailed  or  in- 
sulted them,  bv  calling  for  their  specific  charge  against  Jesus.  In  the  lofty 
tone  of  superior  but  injured  dignity  they  audaciously  answer,  "If  this  fellow 
were  not  an  evil  doer,  we  shouhl  not  have  delivered  him  up  unto  thee,"  a 
Roman.  You  have  only  to  record  our  judgment ;  you  need  no  evidence  or 
trial  in  a  case  where  we  have  condemned  and  decided  to  deliver  up  an  evil- 

doer. 

31.  Take  him  yourselves]  Pilate  was  irritated  by  their  lofty  and 
pompous  answer.  He  could  and  did  retort  with  scorn  and  contempt ;  if 
that  is  the  wav  you  treat  my  inquiry,  ''take  him  yourselves,  and  judge  him 
according  to  vour  law."  If  you  wish  him  disposed  of  according  to  Jewish 
law,  and°not  by  Roman  rules,  why  do  you  come  unto  me?  do  it  yourselves. 
This  forced  the  Jewish  rulers  to  make  the  humbling  confession:  "It  is  not 
lawful  for  us  to  put  any  man  to  death."  The  power  to  put  persons  to  death 
was  taken  from  the  Jewish  authorities  about  40  years  before  the  destruction 
of  the  temple  according  to  the  Talmud.  Some  sporadic  cases  of  capital  punish- 
ment took  place  after  that  time,  as  the  stoning  of  Stephen,  but  they  were  in 
outbreaks,  and  mobs,  or  similar  acts  of  lawlessness,  and  are  not  proofs  that  the 
right  still  belonged  to  the  Jews.     The  Jewish  rulers  were  compelled  to  mock 


Common  Version.  Revised  Version. 

29  Pilate  then  went  out  unto  them,  and  '  29  miRlit  eat  the  passover.  Pilate  therefore 
8aid,  What  accusation  hring  ye  against  this  went  out  unto  ^l^Mii,  and  sa.th  \\  hat  ac- 
nj^n9  30  cusation  bnuK  ye  against  this  man?     Ihey 

30  They  answeml  and  said  unt..  him,  If  he  answered  and  said  nut.,  him  /f  J^is  man 
were   not  a   malefacK.r,  we   wouhl   not   have  ^^'^renotanevil-doer  xvesho   l.lnot    ave^^^ 
delivered  him  up  unto  thee.  31  Hve-ed  h.m  up  ""to  th.-e       »     '  '«  .     ^^  J  ^ 

M  Then  said  I'ilate  unto  them,  Take  ye  him,  said  unto  them.  Tak..  him  ><"'••'';  'y».  ."^"^ 

and  judge  him  according  to   your   law.     The!        judge    him    ■'"•7'.'-'>''f,  .^;'  >;'"^   'f^^^ 
Jews  therefore  said  unto  him.  It  is  not  lawful  Jews  said  unto  him,  It  is  not  lawful  tor  us 

for  us  to  put  any  man  to  death  : 


292 


COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  18  :  32-35. 


their  own  high  pretensions  and  degrade  themselves  before  the  Roman  oflBcial 
by  confessing  that  they  dare  not  put  any  one  to  death. 

32.  that  the  word  of  Jesus  might  be  fulfilled]    What  word  of 

Jesus  was  thus  fulfilled?  Jesus  had  spoken  of  his  death  as  "lifted  up"  in 
John  3  :  14  ;  8  :  28  ;  and  12 :  32.  This  would  apply  to  crucifixion,  the  Roman 
mode  of  capital  punishment.  In  the  other  Gospels  he  had  clearly  spoken  of 
his  crucifixion  by  the  Gentiles.  Matt.  20  :  19.  Compare  also  Luke  9  :  22,  23  ; 
Mark  8  :  31.  Tiiat  Jesus  predicted  his  own  death,  and  the  precise  and  peculiar 
manner  of  it,  the  evangelist  intends  us  to  regard  as  one  proof  that  Jesus  was 
the  Christ,  and  hence  he  calls  attention  to  it. 

33.  Pilate  entered]  John  does  not  state  the  charge  made  by  the  Jews. 
That  is  given  in  Luke  23  :  2  ;  he  was  "  perverting  our  nation,  and  forbidding 
to  give  tribute  to  Caesar,  and  saying  that  he  himself  is  Christ  a  king."  So  Pilate 
re-entered  the  "judgment  hall,"  "  palace,"  or  more  exactly,  "  the  Prsetorium  ; " 
for  this  charge  was  one  which  a  Roman  was  bound  to  recognize.  He  called 
Jesus  before  him,  and  asked  :  "Art  thou  the  King  of  the  Jews?"  That  is, 
do  you  really  seek  to  set  yourself  up  here  as  king  in  opposition  to  Csesar  ? 
The  question  contained  two  unexpressed  suggestions:  you  a  poor  Galilsean 
cannot  be  so  foolhardy  as  to  think  of  such  a  thing  !  If  you  do,  you  must  know 
that  the  whole  power  of  the  Roman  empire  will  crush  you  instantly. 

34.  did  others  tell  it  thee  concerning  me?]  Observe  that  the  Revised 
rendering  does  not  have  the  apparently  brusque  tone  that  appears  in  the 
Common  Version.  The  question  of  Jesus  was  not  lacking  in  respect  to  au- 
thority. It  was  intended  to  bring  sharply  to  Pilate's  mind  the  fact  that  this 
was  a  false  charge,  in  the  sense  that  he  now  attached  to  king  of  the  Jews.  In 
another  but  innoce'nt  sense  tiie  charge  was  true.  If  Pilate  had  really  meant 
"Art  thou  the  Messiah  ?  "  the  inference  is,  that  Jesus  would  have  acknowl- 
edged it,  and  answered  in  the  affirmative,  as  he  did  later.  But  to  place  him 
thus  as  a  temporal  king  and  rival  in  Judaea  of  Tiberius,  would  have  been  to 
put  himself  in  a  false  position.  So  he  exercised  a  common  privilege,  to  call 
attention  to  the  malice  and  deceit  in  those  who  were  authors  of  the  charge. 

35.  Am  I  a  Jew  ?]  Pilate  not  seeing,  or  not  caring  to  see  the  force  of 
the  question  of  Jesus,  showed  his  irritable  temper,  by  retorting  with  a  petu- 
lant question,  and  explains  oflScially  to  Jesus  that  the  chief  priests  had  de- 
livered him  up.  And  now  to  get  at  the  real  issue  at  once  Pilate  asks, "  What 
hast  thou  done  ?  " 


Common  Version. 

32  That  the  saying  of  Jesus  might  be  ful- 
filled, which  he  spake,  signifying  what  death 
he  should  die. 

33  Then  Pilate  entered  into  the  judgment 
liall  again,  and  called  Jesus,  and  said  unto 
him,  Alt  thou  the  King  of  the  Jews  ? 

34  Jesus  answered  him,  Sayest  thou  this 
thing  of  thyself,  or  did  others  tell  it  thee  of 
me? 

35  Pilate  answered.  Am  I  a  Jew?  Thine 
own  nation  and  the  chief  priests  have  delivered 
thee  unto  me  :  what  hast  thou  done? 

1  Or.  I 


Revised  Version. 

32  to  put  any  man  to  death  :  that  the  word  of 
Jesus  might  be  fulfilled,  which  he  spak^ 
signifying  by  what  manner  of  death  he 
should  die. 

33  Pilate  therefore  entered  again  in  the 
ipraetorium,  and  called  Jesus,  and  said 
unto  him,  Art  thou  the  King  of  the  Jews? 

34  Jesus  answered,  Sayest  thou  this  of  thyself, 
or  did  others  tell  it  thee  concerning  me  ? 

35  Pilate  answered,  Am  I  a  Jew?  Thine  own 
nation  and  the  chief  priests  delivered  thee 

.  .7  ,(„ 


John  18:36-38.]  JESUS   BEFORE   PILATE.  293 


36.  My  kln^jdom  is  not]  Jesus  does  not  answer  this  petulant  general 
question  of  Pilate,  but  proceeds  to  answer  his  first  question  by  explaining  what 
kind  of  a  kingdom  he  is  establishing,  and  that  it  cannot  be  a  rival  lo  Caesar 
because  not  of  ih.is  world.  If  Pilate  shouUl  fail  to  understand  this,  he  could 
not  fail  to  perceive  the  force  of  the  next  remark.  If  Christ's  kingdom  were  of 
this  world  and  opposed  to  Caesar,  then  his  servants,  whether  disciples  or  angels, 
would  tight,  as  kings  of  this  world  did,  and  they  would  prevent  his  delivery 
to  the  Jews.  This  is  a  peculiar  phrase.  The  Jews  had  said,  "  we  should  not 
liave  delivered  him  up  unto  thee,"  v.  30.  Now  Jesus  says,  "If  my  kingdom 
were  of  this  world,  then  would  my  servants  fight,  that  I  should  not  be  de- 
livered to  the  Jews."  That  is,  my  servants  would  not  let  you  deliver  me 
to  the  Jews,  as  they  wish  you  to  do ;  or,  it  may  mean,  they  would  not  have 
allowed  the  Jews  to  take  me.  But  the  former  sense  is  better.  Then  he  add.s, 
Yet  as  this  is  not  so,  it  follows  as  I  said  first,  my  kingdom  is  not  from  hence ; 
implying  that  it  is  from  above. 

31.  Art  thou  :i  kin.?  tlien  ?]  Pilate  is  half-mystified  and  half-filled  with 
contempt  and  scorn.  So  tlien  on  your  own  confession  you  are  a  king  after  all, 
are  you  ?  He  does  not  see  any  political  rival  in  Jesus  ;  hence  he  now  sneer- 
ingly  asks  in  eflfect,  What  sort  of  a  king  are  you?  Jesus  makes  answer  in  a 
common  Oriental  form,  that  implied.  Yes,  I  am  a  king;  born  one,  to  bear 
witness  to  the  truth.  Then  he  uttered  what  nuist  have  sounded  strange  to 
Roman  ears  :  "  Every  one  that  is  of  the  truth  heareth  my  voice."  The  Greek 
jihilosophers  had  an  old  discussion  about  truth,  but  not  in  the  sense  tiiat 
Jesus  used  the  word. 

38.  \riiat  is  triltll  ?]  This  he  asked  in  a  jest,  says  Bacon,  and  did  not 
wait  for  an  answer.  Some  say  he  asked  it  in  the  bitterness  of  his  mind,  or  in 
.sarcasm,  and  some  that  it  was  an  earnest  question.  If  he  had  been  in  earnest 
he  would  have  waited  for  an  answer  to  a  question  of  such  vast  consequence. 
It  is  more  natural  to  suppose  that  Pilate  did  not  believe  there  was  any  such 
thing  as  absolute  truth.  It  was  only  a  refined  speculation  of  the  sophi.sts. 
Even  so,  what  could  it  have  to  do  with  a  claim  to  be  a  king? 

I  find  no  crime  in  llini]  as  the  Revised  Version  more  accurately  reads. 
Pilate  again  left  the  court-room,  the  Praetorium,  and  went  out  to  the  Jewish 

Common  Version.  Revised  Version. 

.36  Je.Mis    answered,  My  kingdom  is  not  of  36  unto   me:    what   hast   tliou   done?    Jesus 

this  world:  if  my  kingdom  were  of  this  world,  ;  answered,  My  kinp:dum  is  iiutof  tlds  worUl  : 

tlien  would  my  servants  fight,  that    I   should  if  my  kingdom  were  of  this   world,  then 

not  he  delivered  to  the  Jews:  but  now  is  my  '  would    my  i  servants   fight,  that  I   should 

kingdom  not  from  hence.                                         I  ni>t  be  delivered  to  the  Jews:  but  now  is 

37  Pilate  therefore  said  unto  him,  .Art  thou  37  my  kingilom  not  from  hence.  Pilate 
a  king  then  ?  Jesus  answered.  Thou  saycjtt  theiefore  said  unto  him.  Art  thou  a  king 
that  I  am  a  king.  To  this  end  was  I  born,  then  ?  Jesus  answered,  2 Thou  sjiyest  it, 
and  for  this  cause  came  I  into  the  world,  ;  for  I  am  a  king.  To  this  end  have  I  been 
that  I  should  bear  witness  unto  the  truth.  |  born,  and  to  this  end  am  I  come  into  the 
Every  one  that  is  of  the  truth  heareth  my  '  world,  that  I  .•ihould  bear  witness  unto  the 
voice.  truth.     Kver)'  one  that  is  of  the  tnuh  hear- 

38  Pilate  saith  unto  him.  What  is  truth?  3s  <'tli  my  voice.  Pilate  saith  unto  him,  What 
And  when  he  had  said  this,  he  went  out  again  is  truth  ? 

unto  the  Jews,  and  saith  unto  them,  I  find  in  !  And  when  he  had  said  this,  he  went  out 

him  no  fault  at  all.  >        again  unto  the  Jews,  and  saith  unto  them, 

1  Or,  officers  :  as  in  ver.  3,  12,  18,  22.         -  Or,  Tliou  sayesl  that  lam  a  king. 


294  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  18 :  39, 40. 

rulers,  to  announce  his  decision ;  the  man  is  not  guilty  of  crime  as  you  charge 
him. 

39.  ye  have  a  custom]  To  escape  an  awkward  dilemma,  and  thinking 
the  rulers  were  jealous  and  envious  of  Jesus,  Pilate  proposes  to  release  Jesus, 
as  he  was  wont  to  release  some  prisoner  during  this  feast.  "At  the  passover" 
here  is  not  to  be  rigidly  interpreted  as  referring  only  to  the  passover  meal, 
but,  as  used  by  Pilate,  is  to  be  taken  in  the  broader  sense  of  the  whole  period 
of  the  feast  which  lasted  for  eight  days.  It  is  curious  that  some  who  urge 
with  great  persistency  in  favor  of  limiting  the  phrase  **  eating  tlie  passover  " 
in  v.  28,  plead  as  strongly  for  a  wide  signification  of  the  phrase  "  in  the  pass- 
over"  here,  and  also  reason  that  this  has  little  bearing  on  the  other  question. 
So  Meyer  and  others. 

40.  Xot  this  man,  but  Barabbas]  Notice  the  word  "again,"  which 
indicates  either  that  they  liad  cried  this  before,  or  what  is  more  likely,  tliat 
their  entire  course  was  the  act  of  a  mob  repeatedly  crying  out  without  reason, 
rather  than  making  any  sober  judicial  accusation.  Tlie  evangelist  adds 
"  Barabbas  was  a  robber"  to  show  the  hate  of  the  rulers  in  preferring  a  com- 
mon robber  to  Jesus.  From  this  scene,  described  in  vs.  36-40,  some  good 
men  urge  that  governments  should  have  nothing  to  do  witli  religion,  and 
others  say  Christians  should  have  nothing  to  do  with  civil  government. 
While  it  may  be  used  as  an  argument  against  the  support  of  any  particular 
church  by  the  state,  it  cannot  be  pressed  to  forbid  the  state  from  furthering 
virtue,  and  religion.  For  it  is  clear:  1.  All  government  must  be  founded  in 
righteousness,  and  is  responsible  to  God.  2.  The  civil  government  should 
foster  virtue,  truth,  purity,  honesty,  and  love,  and  tliese  have  their  root  in 
true  religion.  3.  The  law  of  self-preservation  of  the  state  requires  it  to  pro- 
mote true  religion. 

Suggestive  Applications. — 1.  Persons  may  be  very  careful  about  ob- 
serving the  outward  duties  of  religion,  yet  be  far  from  being  Christ- like  in 
character.  2.  A  judge  should  carefully  inquire  into  the  cause  of  an  accused 
party  before  condemning  him.  3.  Those  who  accuse  others  should  have 
proofs  to  sustain  their  accusation.  4.  If  they  lose  their  temper  because  called 
on  to  bring  their  evidence,  it  is  an  indication  that  their  accusation  is  fnhe,  or 
weak.  5.  A  frank,  clear  statement  by  an  accused  person  may  gain  favor  with 
the  judge.  6.  The  Jews  charged  Jesus  with  blasphemy  for  calling  himself 
the  Son  of  God ;  and  witli  treason  for  claiming  to  be  a  king.  The  first,  if 
proved,  would  have  made  him  an  ecclesiastical  criminal  ;  the  second,  a  state 
criminal.  7.  A  despotic  church  and  a  despotic  state  joined  in  condemning 
the  Son  of  God.  8.  God's  chosen  people  were  guilty  of  treason  against  God. 
9.  The  wicked  rulers  preferred  a  robber  to  Jesus. 


Common  Version. 


Revised  Version. 


39  But  ye  have  a  custom,  that  I  should  re-  39  I  find  no  crime  in  him.  But  j'e  have  a 
lease  unto  you  one  at  the  passover:  will  ye  custom,  that  I  should  release  unto  you  one 
therefore  that  I  release  unto  you  the  King  of  at  the  passover  :  will  ye  therefore  that  I 
tlieJi'ws?  release   unto   you    the   King  of  the  Jews? 

40  Then  cried  they  all  again,  saying,  Not  40  They  cried  out  therefore  again,  saying,  Not 
this  man,  but  Barabbas.  Now  Barabbas  was  a  this  man,  but  Barabbas.  Now  Barabbas  was 
robber.  a  robber. 


JESUS   BEFORE  PILATE.  295 


Special  Note  on  Time  of  the  Passover. — Tlie  varying  views  of 
the  time  of  tlie  passover  or  paschal  meal,  mentioned  in  18:28,  fall  nnder 
three  chief  groups:  1.  That  the  synoptics  note  one  time,  and  John  another; 
that  is,  that  the  former  are  irreconcilable  with  the  latter.  This  is  boldly  as- 
sumed by  Meyer  and  Weiss.  2.  That  the  synoptics  are  to  be  brought  into 
liarmony  with  the  apparent  time  noted  by  John  ;  that  is,  that  our  Lord  antici- 
pated the  legal  time  in  celebrating  the  passover  meal.  3.  That  John  is  to  be 
brought  into  harmony  with  the  time  noted  by  the  synoptics;  that  is,  that  our 
Lord  ate  the  meal  at  the  proper  legal  time. 

Does  the  account  in  John  read  like  an  intentional  correction  of  the  earlier 
three  Gospels?  Some  evangelical  and  literary  critics  have  the  hardihood  to 
assert  that  it  does.  It  may  be  admitted  that  his  narrative  reads  like  that  of 
one  who  is  conscious  of  what  others  have  written,  and  presents  the  same 
life  and  work  for  a  specific  purpose,  assuming  that  his  readers  already  have 
much  information  on  the  subject.  The  "correction  theories"  have  generally 
broken  and  fallen  in  pieces  by  their  own  weight,  and  especially  by  the  contra- 
dictory positions  of  their  advocates.  In  favor  of  the  second  view  of  reconcil- 
ing the  statements  upon  the  apparent  time  of  John,  making  the  legal  pass- 
over  meal  follow  the  trial,  it  lias  been  said :  1.  The  proceedings  of  the  trial 
are  inconsistent  with  that  of  a  feast  day.  2.  Friday  evening  being  a  prepara- 
tion day  is  held  to  be  inconsistent  with  the  view  that  the  paschal  meal  had 
passed.  3.  That  it  is  fitting  that  Jesus  should  be  crucified  at  the  time  of 
the  eating  of  the  paschal  lamb.  In  favor  of  the  third  view  it  is  held :  1. 
That  our  Lord  could  not  have  anticipated  by  24  hours,  the  celebration  of 
the  passover  as  the  former  view  requires;  for  slaying  the  lamb  for  that 
purpose  before  the  time  in  the  temple  was  not  allowable.  2.  The  statements 
in  the  three  Gospels  are  apparently  too  definite  to  be  put  aside.  3.  The 
passages  in  John  are  all  conceivably  reconcilable  with  the  synoptics'  note  of 
time.  The  passages  bearing  on  it  in  John  are:  "before  the  feast  of  the  pass- 
over,"  13:1;  "that  thou  doest,  do  quickly,"  13:27;  "Now  no  man  at  the 
table  knew  for  what  intent  he  spake  this  unto  him  [Judas].  .  ,  Some 
thought  Jesus  said  unto  him.  Buy  that  [what  things]  we  have  need  of  for  the 
feast,"  John  13 :  28,  29.  Compare  13  :  30,  "  it  was  early  ;  and  they  themselves 
entered  not  into  tlie  palace  [pnetorium],  that  they  might  not  be  defiled,  but 
might  eat  the  passover,"  John  18:28.  "The  Jews  therefore,  because  it  was 
the  preparation,  that  the  bodies  should  not  remain  on  the  cross  upon  the  Sab- 
bath (for  the  day  of  that  Sabbath  was  a  high  day),"  19:31  ;  "  because  of  the 
Jews'  preparation,"  19  :42,  Revised  Version.  In  13  : 1,  28,  29,  the  passover 
is  joined  with  the  entire  festival,  including  that  of  unleavened  bread,  which 
followed  immediately  upon  the  passover.  Nor  is  it  any  unreasonable  strain  to 
understand  the  language  in  18  :  28  in  a  similar  sense.  For  the  Jews  to  refuse 
to  enter  the  praetorium  because  it  would  defile  them  so  as  to  unfit  them  for 
eating  the  paschal  meal  after  sundown  of  that  day,  would  be  to  assign  a 
needless,  if  not  an  inaccurate  reason,  since  the  defilement  would  not  last  after 
sun.set  of  that  Friday.  Moreover,  John  uses  "  preparation  "  in  19:31,42, 
clearly  in  reference  to  the  Jewish  Sabbath  and  to  designate  the  day  previous 


2d6 


COMMENTARY  ON  TttE  GOSPEL  OF  JOttN. 


[John  19: 1-4. 


to  it.     The  third  view,  therefore,  seems  to  be  reasonable^  and  encompassed 
with  the  fewest  serious  difficulties. 


Jesus  Condemned.    19  : 1-16. 

The  Prjjtorium  ;  Jerusalem,  Friday  Morning,  April  7,  a.  d.  30. 

The  Jewish  rulers  and  people  refused  to  accept  the  release  of  Jesus,  al- 
though Pilate  made  several  efforts  to  gain  their  consent  to  his  release.  One 
of  his  methods  was  the  mockery  of  arraying  Jesus  in  a  royal  robe,  and  lead- 
ing him  forth  to  the  people,  apparently  to  excite  tlieir  compassion.  After 
again  conversing  with  Jesus  about  his  power,  Pilate  once  more  sought  to  re- 
lease the  mysterious  prisoner.  The  Jews  raised  the  cry  that  to  release  Jesus 
would  prove  that  Pilate  was  not  Caesar's  friend.  Upon  this  Pilate  gave 
formal  judgment  against  Jesus,  and  he  was  led  away  to  be  crucified. 

1.  scourged  him]  If  Pilate  supposed  that  the  severe  scourging  of  Jesus 
would  satisfy  the  Jewish  rulers,  as  Clirysostom  and  early  writers  say,  he  was 
mistaken.     The  scourging  was  done  no  doubt  in  a  guard-room  adjoining  the 

Prsetorium,  by  the  soldiers  who  were  famil- 
iar with  such  scenes  of  cruelty  and  bloodshed. 
Compare  Is.  53  :  5  ;  Acts  22  :  24,  25.  This 
punishment  could  not  be  inflicted  upon  a 
Roman  citizen  before  he  was  condemned,  but 
was  common  in  the  provinces  like  Judaea. 

2.  a  crown  of  thorns]  Thorns  were 
abundant  in  Palestine  then  as  now.  The 
soldiers  could  easily  find  enough  for  their 
cruel  purpose.  There  are  many  species.  The 
one  used  was  probably  a  species  of  nebk,  the 
Zizyphus  Spina- Christi,  or  Christ-thorn,  still 
growing  in  the  Jordan  valley.  It  is  flexible, 
pliant,  with  long  branches  covered  with  sharp 
thorns,  that  might  easily  be  formed  into  the 
semblance  of  a  crown.  They  arrayed  him 
in  a  royal  purple  robe,  doubtless  some  cast-ofi*  garment  of  the  Herods  or  of 
the  procurators,  and  mockingly  bowed  to  Jesus  as  King  of  the  Jews. 

3.  smote  him]  Or,  "struck  him  with  their  hands,"  Revised  Version, 
or,  "with  rods"  as  in  the  margin.     The  Greek  word  is  ambiguous,  being  used 


THE  THORK.     (From  an  original 
Thorn  twig    brought  from  Pales- 
tine.) 


Common  Version. 

CHAP.  XIX.— Then   Pilate  therefore   took  ' 
Jesus,  and  scourged  him. 

2  And  the  soldiers  platted  a  crown  of  thorns, 
and  j)ut  it  on  his  head,  and  they  put  on  him  a 
purple  robe, 

3  And  said,  Hail,  King  of  the  Jews  !  and 
they  smote  him  with  their  hands. 

4  Pilate  therefore  went  forth  again,  and 
saitb  unto  them.  Beheld,  I  bring  him  forth 
to  you,  that  ye  may  know  that  I  find  no  fault 
in  him. 


Revised  Version. 

19      Then   Pilate  therefore   took  Jesus,  and 

2  scourged  him.  And  the  soldiers  plaited  a 
crown  of  thorns,  and  put  it  on  his  head, 
and  arrayed  him  in  a  purple  garment ;  and 

3  they  came  unto  him,  and  said.  Hail,  King 
of  the  Jews!  and  they   struck   him  ^  with 

4  their  hands.  And  Pilate  went  out  again, 
and  saith  unto  them.  Behold,  I  bring  him 
out  to  you,  that  ye  may  know  that  I  find  no 


1  Or,  with  rods 


JoHNld:6-«.]  JESUS  CONDEMNED.  297 


to  express  a  stroke  with  tlie  hand  and  also  with  a  rod.  So  also  the  verb  for 
"came,"  Revised  reading,  is  an  imj)erfect  tense,  giving  the  idea  that  they  kept 
coming  and  mocking  him  ;  a  continuous  process,  not  merely  a  single  act. 

5.  Behold,  the  man  !]  This  is  the  famous  "Ecce  Homo  "  scene,  so  called 
from  the  two  Latin  words  which  express  the  exclamation  of  Pilate.  Pilate 
allowed  the  mocking  to  go  on  ;  then  he  went  out  of  the  Prjetorium  again,  to 
the  place  where  he  met  tiie  Jewish  rulers,  to  tell  them  after  all  the  unjust 
punishment  that  he  had  allowed,  he  yet  found  "no  fault  "or  strictly  "  crime" 
in  Jesus.  Still  he  brought  Jesus  forth  arrayed  in  the  mocking  purple  robes, 
and  in  the  crown  of  thorns.  In  the  weakness  usually  characterizing  a  ruler 
that  takes  "  policy "  for  principle,  Pilate  seems  to  have  expected  that  the 
Jews  would  be  satisfied,  and  in  compassion  would  do  what  he  had  not  done, — 
spare  Jesus.  The  Jews  saw  this  weakness  of  the  Roman  ruler,  and  their  own 
opportunity,  and  did  not  hesitate  to  push  the  case.  A  true  man  would  have 
withstood  the  temptation  to  a  compromise,  when  convinced  of  the  innocence 
of  the  accused.  He  would  have  refused  to  punish  by  scourging,  mockery,  or 
other  indignities,  any  subject  in  whom  he  found  no  crime.  They  saw  that 
Pilate  was  of  "  easy  virtue,"  and  knew  how  to  gain  their  ends,  as  the  Roman 
soon  discovered.  Pilate's  remark,  "  Behold,  the  man  ! "  has  indeed  been  taken 
as  an  exclamation  of  contempt.  Looking  at  Pilate's  charge  that  Jesus  claimed 
to  be  a  king,  it  might  be  so  taken.  But  looking  at  the  man,  feeble  from 
scourging,  it  may  have  been  spoken  to  awaken  their  pity.  As  he  sought  to 
have  Jesus  released  this  feeling  of  compassion  must  have  been  for  the  moment 
uppermost  in  Pilate's  mind. 

6.  Take  him  yourselves]  When  Pilate's  effort  to  release  Jesus  only  ex- 
cited the  chief  priests  and  officers  to  louder  cries  and  yells  of,  "  crucify,  crucify," 
Pilate  irritated  and  in  scorn  again  hurled  the  case  back  at  them :  "  Take  him 
yourselves,  and  crucify  him  ;  for  I  find  no  crime  in  him."  Do  your  own 
bloody  work.  He  did  not  intend  by  this  to  give  them  authority  to  crucify 
Jesus.  On  the  contrary,  he  meant  to  have  them  see  that  he  believed  the 
man  innocent,  and  that  he  would  not  consent  to  their  unjust  demands.  If 
they  had  found  him  guilty,  they  might  condemn  him  themselves,  but  accord- 
ing to  their  law.  The  Roman  power  would  not  be  a  party  to  it.  So  Pilate 
for  the  moment  withstood  the  wild  cries  of  the  Jewish  mob.  He  declares,  for 
the  third  time,  Jesus  innocent. 

7.  by  that  law  he  ought  to  die]     The  Jews  perceive  the  drift  of  Pi- 


CoMMOS  Version. 

5  Then  came  Jpsus  firtti,  wearing  the  crown 
of  tliorns,  anil  the  piirjjle  rohe.  And  I'ilat". 
saitli  unto  theiii,  FSeli'ild  the  man  ! 

6  When  tlie  chief  priests  tlierefore  and  of- 
ficers saw  him,  tliey  cried  out,  saying,  Crucify 
him,  crucify  him.  I'ilate  saith  unto  them, 
Take  ye  him,  and  crucify  him :  fur  I  find  no 
fault  ia  him. 

7  Tlu*  Jews  answered  him.  We  have  a  law, 


Revised  Version. 

5  crime  in  him.  Jesus  therefore  came  out, 
wearing  the  crown  of  thorns  and  the  purple 
garment.     And  IHlate  saith  unto  them,  Be- 

6  hold,  the  man!  When  therefore  the  chief 
priests  and  the  officers  saw  him,  they  cried 
out,  saying.  Crucify  him,  crucify  him. 
Pilate  saith  unfo  them.  Take  him  your- 
selves, and  crucify  him  :  fur  I  find  no  crime 

7  in  him.  The  Jews  answered  him,  We  have 
and  liy  our  law  he  (tught  to  die,  because  he  |  a  law,  and  hy  that  law  lie  ought  to  die,  be- 
made  himself  the  ^!(>ll  of  God.  cause   he   made   himself  the   Son   of  (lod. 

8  ^  When  IMlate  therefore  heard  that  saying,  I    8  When  Pilate  therefore  heard  this  saying,  be 
be  was  ttie  mure  afraid  ;  I 


298"  COMMENTARY   ON  THE  GOSPEL  OF  JOHN,  [John  19 : 9-11. 

late's  answer.  They  are  conscious  of  their  inability  to  condenan  any  one  to 
death.  But  they  catch  at  Pilate's  proposition,  and  turn  it  to  further  their 
own  purpose.  The  law  they  refer  to  was,  probably,  Lev.  24 :  16.  If  Jesus 
was  what  he  claimed  to  be,  however,  that  law  had  no  force  against  him. 
Thus  Pilate  discovers  that  he  is  foiled,  and  has  a  new  danger  to  meet.  He 
proposed  in  anger  that  they  should  judge  Jesus ;  now  in  return  they  more 
temperately  tell  him  what  their  law  would  compel  them  to  do.  Perhaps 
Pilate  felt  that  the  spirit  of  the  Koman  Government  required  him  to  have 
some  regard  to  the  law  of  the  subject  nation,  as  we  know  that  was  sometimes 
held  to  be  a  necessity. 

9.  Whence  art  thou  ?]  The  response  of  the  Jews  alarmed  Pilate  more 
from  its  hidden  meaning  to  him,  than  from  what  he  distinctly  understood  by 
it.  The  phrase  "  Son  of  God"  would  convey  no  very  definite  idea  to  a  Ro- 
man, and  certainly  none  that  would  make  him  able  to  see  the  depth  of  guilt 
in  it,  that  the  Jews  seemed  to  attach  to  the  claim.  In  fact  it  was  an  un- 
fathomed  mystery  to  Pilate.  As  he  had  a  strong  element  of  superstition  in  his 
nature,  proved  by  the  effect  of  the  message  of  his  wife  concerning  her  dream, 
he  was  filled  with  fear.  Returning  to  the  judgment  hall,  he  sought  to  solve 
the  mystery.  If  there  is  anything  supernatural  about  Jesus,  if  he  is  a  godlike 
being,  a  son  of  the  gods,  so  the  Roman  would  reason,  I  must  be  cautious.  So 
he  asks  bluntly:  "  Whence  art  thou  ?"     The  accused  is  silent. 

10.  I  have  power  to  crucify]  Pilate  is  amazed  more  than  ever  at 
the  silence  of  Jesus.  Is  it  the  silence  of  contempt  or  of  indifference  ?  Usually, 
in  Eastern  courts  an  accused  person  will  keep  up  such  constant  cries,  and 
vociferations,  that  it  is  next  to  impossible  to  proceed  with  a  case,  until  the 
man  is  silenced.  Here  is  an  opposite  case.  Jesus  is  reported  as  a  wonder- 
worker. What  can  his  silence  mean  ?  Thus  annoyed  Pilate  thinks  to  arouse 
the  accused,  and  to  alarm  him  by  a  declaration  of  the  fearful  crisis  before 
him.  It  is  death  the  most  horrible,  or  life  and  liberty.  This  now  depends 
upon  the  decision  of  Pilate  before  whom  Jesus  stands  ;  will  he  say  nothing  ? 
not  even  answer  a  question  ? 

11.  no  power  .  .  except  it  were  given  thee  from  above]     This 

answer  was  fninied  to  meet  the  intelligence  and  thought  of  a  Roman  in  re- 
gard to  the  source  of  power.  If  he  had  said  from  God,  the  Roman  might 
have  questioned,  which  god?  But  "from  above"  took  in  all  powers  and 
beings  higher  than  men  in  the  Roman  conception  of  the  Universe.  There 
could  be  no  question  about  this  statement.     "He  that  delivered  me"  might 


Common  Version. 

9  And  went  again  into  tlie  judgment  hall, 
and  saith  unto  Jesus,  Whence  art  thou?  But 
Jesus  gave  him  no  answer. 

10  Then  saith  Pilate  unto  him,  Speakestthou 
not  unto  me?  knowest  thou  not  that  I  liave 
power  to  crucify  thee,  and  have  power  to  re- 
lease thee  ? 

11  Jesus  answered,  Thou  couldest  have  no 


power  at  all  against  me,  except  it  were  given 

tliat  delivered 
in. 
1  Or,  palace        2  Or,  authority 


Revised  Version. 

9  was  the  more  afraid ;  and  he  entered  into 
the  1  Prsetorium  again,  and  saith  unto 
Jesus,  Whence  art  thou  ?      But  Jesus  gave 

10  him  no  answer.  Pilate  therefore  saitli 
unto  him,  Speakest  thou  not  unto  me? 
knowest  thou  not  that  I  have  2  power  to  re- 
lease thee,  and  have  -  power  to  crucify  thee  ? 

11  Jesus  answered  him,  Thou  wouldest  have 
no  2  power  against  me,  except  it  were  given 


thee  from  above:  therefore  he  Uiat  delivered  j        thee  from  above  :  therefore  he  that  delivered 
me  unto  thee  hath  the  greater  sin 


John  19 :  12-14.]  JESUS  CONDEMNED.  .  299 


possibly  refer  to  Judas,  only  it  is  nut  likely  that  Pilate  would  know  of  Judas 
in  the  case.  It  must  refer  primarily  therefore  to  the  Jewish  ruler  Caiaphaa, 
who  with  his  associates,  comprising  the  Sanhedrin,  formally  delivered  Jesus 
over  to  the  Koman  power. 

12.  Pilate  sought  to  release  him]  It  is  not  before  stated  in  this 
Gospel  tliat  Pilate  really  sought  to  release  Jesus.  He  no  doubt  wished  to 
release  him,  seeing  no  crime  in  him.  But  now  for  this  reason,  for  this  peculiar 
declaration  of  Jesus,  Pilate  set  to  work  in  earnest  to  gain  the  consent  of  the 
Jews  to  his  release.  Weiss  holds  that  it  means  Pilate  at  once  did  this. 
The  Jews  saw  it,  and  knew  that  they  must  make  a  desperate  move  to  over- 
come his  purpose. 

thou  art  not  Caesar's  friend]  Tiberius,  the  ruling  Emperor  at  Rome, 
was  known  as  a  jealous,  intolerant,  cruel  man.  The  Jews  charge  that  by 
releasing  Jesus,  Pilate  would  prove  that  he  was  not  "  Caesar's  friend."  They 
do  not  mean  that  he  would  not  be  an  intimate  counsellor,  or  personal  asso- 
ciate of  tlie  Emperor,  but  that  he  would  show  himself  unfaithful  and  disloyal 
to  Caesar.  It  would  in  fact  subject  Pilate  to  a  charge  of  treason.  As  Pilate's 
superior  or  patron  Sejanus  had  already  lost  his  influence  at  Rome  (he  was 
executed  the  next  year),  this  charge  was  more  alarming  to  Pilate  than  per- 
haps the  Jews  knew  at  the  time.  Speaking  *'  against  Caesar  "  meant  to  utter 
rebellious  words,  or  to  approve  treasonable  actions  against  the  Emperor. 
They  really  threatened  to  report  Pilate  as  a  traitor  for  letting  a  man  go  who 
claimed  to  be  a  king,  a  rival  to  Caesar. 

13.  brought  Jesus  forth]  This  threat  of  the  Jewish  rulers  decided 
Pilate.  He  would  run  no  risk  of  an  accusation  at  Rome;  so  he '' brought 
Jesus  forth."  The  examination  might  be  conducted  in  a  hall,  in  a  measure 
private,  but  the  sentence  must  be  public.  It  must  be  in  the  presence  of  his 
accusers.  On  an  elevated  seat,  without  the  pra?torium,  perhaps  at  the  head 
of  the  steps  leading  from  the  temple  to  the  Castle  of  Antonia  (see  Acts  21  :  34, 
40),  on  the  floor  inlaid  with  stones  (so  Gabbatha  means),  some  mosaic  perhaps, 
Pilate  proceeds  to  arrange  for  the  formal  sentence. 

14.  preparation  of  the  passOVer]  This  passage  is  urged  by  those 
who  would  bring  John  into  harmony  with  the  synoptics  as  in  favor  of  their 
theory,  and  claimed  also  by  those  who  would  bring  the  synoptics  to  harmon- 
ize with  John.  Both  classes  alike  would  harmonize  the  gospel  accounts,  but 
in  difierent  ways.     The  first  hold  that  the  phrase  "  preparation  of  the  pass- 


COMMON    VeHSION. 


12  And  from  thenrefurtli  Pilate  scnght  to 
release  him  :  I'Ut  the  .Jews  cried  out.  saving, 
If  thou  let  this  man  go.  thou  art  n«'t  Cesar's 
friend  :  whosoever  maketh  himself  a  king 
speaketh  against  f'esar. 

]:'>  *'  When  FilatH  therefore  heard  that  say- 
ing, he  brought  .lesns  forth,  and  sat  down  in 
the  judgment  seat  in  a  place  that  is  called  the 
Pavement,  hut  in  tht-  Hebrew,  Gabbatha. 

14  .\nd  it  was  the  prepanUion  of  the  pass- 
over,  and  about  the  sixth  h<'ur:  aud  he  saitb 
unto  the  Jews,  Behold  your  King  ! 

1  Or,  oppostth  C«»ar 

20 


Revised  Version. 

12  me  unto  thee  hath  greater  sin.  Upon  this 
Pilate  sought  to  lelease  him:  but  the  Jevis 
cried  out,  saying,  If  thou  release  this  man, 
thuu  art  not  Ca'sar's  friend  :  every  one  that 
maketh  himself  a   king  i  speaketh  against 

13  Cwsar.  When  I'iiate  tli-refure  heard  these 
Mords,  he  brought  Jesus  o\it,  and  sat  down 
on  the  judgement-seat  at  a  place  called  The 

14  Pavement, but  in  Hebrew, Gabbatha.  Nowit 
was  the  Preparation  of  the  passover  :  it  was 
about  the  sixth  hour.     And  he  saith  unto 


300  COMMENTARY   ON  THE  GOSPEL  OF  JOHN.  [John  19 :  15. 

over"  refers  to  the  Friday  preparatory  to  the  Jewish  sabbath,  and  hence  that 
passover  is  used  in  a  general  sense  for  the  entire  festival.  The  second  hold 
that  it  refers  to  the  passover  meal  only,  and  hence  say  the  true  passover  meal 
was  to  follow  upon  that  evening.  This  implies  that  Jesus  did  not  eat  the 
passover  at  the  proper  time,  but  anticipated  it  by  twenty-four  hours.  From 
this  view  I  must  dissent,  and  therefore  prefer  the  first  explanation  as  the 
meaning  of  "  preparation  of  the  passover."     See  special  note,  page  295. 

the  sixth  hour]  What  hour  is  here  meant  is  also  a  serious  perplexity. 
Mark  describes  the  events  just  before  and  up  to  the  crucifixion,  adding  "and 
it  was  the  third  hour."  There  are  in  the  main  three  proposed  solutions  of 
the  difficulty:  1,  a  textual  error  here,  mistaking  a  r'=3  for  a  ^''^6,  the  two 
letters  in  writing  closely  resembling  each  other.  This  was  suggested  by 
Eusebius,  but  has  been  found  only  in  the  tliird  hand  (corrector)  of  the 
Sinaitic  MS.,  and  in  D  (Beza).  Bengel  and  Alford  suggest  it  with  hesitation. 
But  the  best  old  texts  read  "sixth."  2.  That  John  uses  a  Roman  method 
counting  from  midnight  to  midday,  and  thus  "  the  sixth  hour"  would  be  6 
A.  M.  But  there  is  no  satisfactory  historic  proof  that  the  Romans  commonly 
reckoned  time  from  midday  or  midnight  as  we  do.  Even  Weiseler  admits 
that  the  Romans  commonly  reckoned  from  sunrise,  and  thinks  this  is  an 
exception.  So,  little  is  gained  by  this  suggestion.  Besides  it  does  not  har- 
monize with  the  synoptic  accounts  any  better  (if  it  were  proved  that  the 
Romans  counted  from  midnight  or  midday)  than  the  other  view,  since  Mark's 
"third  hour"  is  9  A.  M.,  while  John's  "sixth  hour"  on  this  view  would  be 
6  A.  M.  Then,  too,  Matthew  and  Luke  in  the  mention  of  the  darkness,  agree 
with  Mark.  This  view,  therefore, -introduces  many  new  difficulties  in  the 
synoptics  and  into  other  passages  in  John.  It  is  quite  irreconcilable  with 
the  account  in  John  4  :  6  of  the  Samaritan  woman.  (In  former  Commentaries 
on  Matthew,  p.  296,  and  Mark,  p.  197,  with  some  hesitation  I  expressed  a 
preference  for  this  view,  but  later  studies  have  compelled  me  to  abandon  it 
as  surrounded  by  too  serious  objections.)  3.  The  modified  reading  in  the 
Revised  Text  favors  another  interpretation :  "  It  was  going  on  [r/v  ug  the 
imperfect)  towards  the  sixth  hour."  Mark  also  does  not  fix  the  hour  of  the 
crucifixion  absolutely  ;  he  says,  "it  was  [i^v  again  the  imperfect  and  indefinite 
past]  "  the  third  "  "  and  they  crucified  him."  That  is,  he  is  noting  in  general 
the  time  up  to  and  after  the  third  hour.  So  the  crucifixion  taking  place  be- 
tween the  third  and  the  sixth  hour  would  meet  the  requirements  of  all  the 
accounts. 

15.  Away  with  hini]  Pilate  led  Jesus  forth,  and  further  vexed  by  their 
arrogant  and  dark  hinting  at  a  charge  of  treason,  he  now  in  scorn  says.  Be- 
hold, your  King  !  v.  14.  They,  stung  by  the  sarcasm,  cried  out  more  boister- 
ously than  before,  "Away  with  Am,''  "  Crucify  him."     But  Pilate  meant  to 


Common  Veksion. 


Kevised  Version. 


15  But  they  criecl  out,  Awaj^  with  ^im,  away  15  the  Jews,  Behold,  your  King  !  They  there- 
with him,  crucify  him.  Pilate  saith  unto  '  fore  cried  out,  Away  with  him,  away 
them,  Shall  I  crucify  your  king  ?  The  chief  |  with  7/m,  crucify  him.  Pilate  said  unto 
priests  answered,  We  have  no  king  but  Cesar.  '  them,   Shall   I    crucify  your    King?    The 

,  chief  priests  answered,  We   have  no  king 


John  19: 16.]  JESUS  CRUCIFIED.  301 


have  his  revenge  on  them,  so  he  culls  out  in  yet  more  stinging  sarcasm: 
"  Shall  I  crucify  your  King?"  CiU  to  the  quick  by  the  Roinun's  biting  words, 
they  retort  with  exceeding  fierceness,  "We  have  no  king  but  C'lesar."  Then 
tliey  renounced  Jesus,  and  Jehovah,  and  accejjted  the  hated  Roman  rule. 
Hatred  of  Christ  drove  them  on  to  choose  Ciesar  and  not  Jesus  or  Jeiiovah, 
as  king.  So  the  world  maddened  by  excitement  and  selfishness  exclaims  by 
its  conduct,  We  have  no  king  but  Mammon,  pleasure,  honor,  power,  self- 
indulgence. 

10.    Then  delivered  be  him  . .  to  be  crucified]    This  was  the  public 

formal  sentence.  The  usual  Latin  form  was  :  "/6ts  ad  crucum ;  I,  miles  expedi 
crucum.^'  Jesus  was  delivered  up  to  the  Jewish  rulers,  not  for  them  to  cru- 
cify him,  but  in  order  tliat  he  might  be  crucified.  Peter  charges  the  crime 
on  the  Jewish  rulers.  "  Ye  .  .  killed  the  prince  of  life,"  Acts  3 :  14,  15. 
Compare  Acts  2 :  23.  They  clamored  for  his  execution  in  this  way.  The 
several  accounts  agree  in  stating  that  Pilate  found  no  crime  in  Jesus,  and 
wished  to  release  him.  John  explains  the  reason  wliich  led  Pilate  to  sacrifice 
Christ  to  the  cries  of  the  Jewish  mob,  and  as  the  tendency  theorists  admit, 
John  gives  "the  true  key  to  the  problem"  of  what  would  otherwise  be  Pi- 
late's almost  inexplicable  as  well  as  cowardly  decision.  The  last  clause  of 
v.  16  belongs  to  a  new  paragraph.  See  Revised  Version.  Thus,  after  a  triple 
trial  before  the  Jewi.sh  authorities  (Annas,  Caiaphas,  and  the  Sanhedrin)  and 
a  double  one  before  the  Roman  rulers  (Pilate  and  Herod),  Jesus  the  Christ, 
the  Son  of  God,  is  rejected  of  men,  and  though  declared  innocent,  is  condemned 
to  the  cross  ;  the  Jews  trample  upon  the  Messianic  hope,  and  call  down  upon 
themselves  and  their  children  the  awful  guilt  and  shame  that  after  1800 
years  still  clings  to  their  race. 

Suggestive  Applications. — 1.  Observe  the  meekness  and  wisdom  of 
Jesus  under  trial.  2.  Notice  the  vacillating,  time-serving  Pilate  guided  by 
policy  not  principle,  by  superstition  not  religion.  3.  Notice  the  rancor, 
malice,  shrewdness,  and  fury  of  the  orthodox  Jews.  4.  The  time-serving 
Roman  judge  pronounces  Jesus  innocent.  5.  The  formalist,  though  orthodox, 
perverts  the  law,  dishonors  God,  and  rejects  the  Saviour.  6.  The  zealous 
formalist  has  little  pity,  compassion  or  sense  of  justice  towards  those  who 
difier  from  him.  7.  The  power  of  all  earthly  rulers  is  subject  to  a  higher 
power  above. 

Jesus  Crucified.    19  :  17-30. 

GoLoOTHA,  Calvary,  withovt  Jerusalem.     Friday,  April  7,  a.  n.  ."^O. 

In  this  Gospel  the  account  of  the  crucifixion  is  brief.  It  omits  many  de- 
tails given  by  the  other  three  Gospels,  but  adds  some  interesting  facts  not 
stated  by  them,  as,  1.  That  the  soldiers  cast  lots  for  the  coat  because  it  was  a 
woven  garment  without  a  seam.  2,  That  Pilate  wrote  the  title  placed  on  the 
cross.     3.  That  the  chief  priests  asked  Pilate  to  change  tiie  title  he  had 


Common  Version. 


Revised  Version. 


16  Then  delivered  he  him   therefore    unto     IG  but  Ca?sar.      Then  therefore   lie  delivered 
tliem  to  be  crucified.  And  they  took  Jesun,  and  I        him  unto  them  to  be  crucified, 
led  him  away.  I 


302 


COMMENTARY  ON  THE  GOSPEL  OP  JOHN. 


[John  19:17. 


written,  but  that  he  refused.  4.  That  it  was  written  in  Hebrew,  Greek  and 
Latin.  See  R.  V.  5.  It  gives  the  names  of  the  women  who  were  at  the  cross. 
6.  Jesus'  tender  commendation  of  his  mother  to  the  care  of  John.  7.  The 
breaking  of  the  legs  of  the  thieves,  and  that  the  legs  of  Jesus  were  not  broken, 
though  his  side  was  pierced,  as  foretold  in  vScriptures. 

16, 17.  took  Jesus  .  .  bearing  his  cross]  Or,  "They  took  Jesus  .  .  and 
he  went  out,  bearing  the  cross  for  himself,  unto  the  place  called,  etc.,"  Revised 
Version.  The  last  clause  of  v.  16  belongs  with  v.  17.  After  his  sentence,  the 
guard  took  Jesus,  and  he  "  went  out,"  meaning  not  simply  out  of  the  Prse- 
torium  or  place  of  Judgment,  but  out  of  the  city.  He  was  required  to  bear 
his  cross  according  to  the  usual  Roman  custom.  The  precise  form  of  the 
cross  is  unknown.  There  are  three  forms  suggested  :  1,  in  the  form  of  the 
letter  X  known  as  St.  Andrew's  cross ;  2,  two  pieces  of  wood  of  equal  length 
crossing  at  right  angles  -\-  called  the  Greek  cross ;  3,  two  pieces  of  unequal 
lengths  at  right  angles  called  the  crux  immissa.  The  latter  has  been  usually 
accepted  as  the  probable  form.  But  it  is  by  no  means  certain  that  the  cross 
was  not  a  forked  tree,  for  the  Latin  word  for  "  cross-bearer  "  means  primarily 
a  "  forked  tree  bearer,"  and  the  English  Versions  render  the  designation  of 
the  cross  by  "  a  tree  "  or  "  the  tree  "  four  times.  See  Acts  5  :  30 ;  10  :  39  ;  13  :  29  ; 
1  Peter  2  :  24.  While  it  is  quite  possible  that  tradition  is  right  in  holding 
that  the  cross  was  made  of  two  beams  of  unequal  lengths  placed  transversely, 
it  cannot  be  overlooked  that  forked  trees  were  used  in  crucifying  criminals, 
and  that  our  idea  of  the  form  of  the  cross  rests  more  largely  upon  the  pictures 
in  Christian  art  than  upon  the  statements  of  Scripture,  which  seem  to  favor 
that  of  a  forked  tree. 

Golgotha]  The  Aramaic  form  is  Gulgolath,  meaning  "skull."  This 
place  was  "nigh  to  the  city,"  v.  20,  hence  not  within  the  city.  The  journey 
to  the  place,  tradition  says,  was  along  the  via  dolorosa,  "  sorrowful  way."  The 
site  of  the  crucifixion  has  not  been  identified.  Among  the  places  suggested 
are :  1,  the  Church  of  the  Holy  Sepulchre  now  in  the  heart  of  the  present 
city.  Tradition  has  placed  the  crucifixion  there  since  about  the  fifth  century, 
and  declares  that  the  site  was  identified  by  the  Empress  Helena  by  the  dis- 
covery of  three  crosses,  and  that  the  true  cross  was  found  through  the  miracu- 
lous healing  of  a  woman  who  touched  it.  But  recent  excavations  make  it 
nearly  certain  that  this  site  was  then  within  the  city,  and  if  so  it  cannot  be 
the  true  site.  2.  Some  place  Golgotha  or  Calvary,  on  some  portion  of  Mount 
Moriah,  but  that  also  was  within  the  city.  3.  Others  suggest  a  hill  Goath 
east  of  the  sheep  gate.  4.  Modern  explorations  point  to  a  knoll  near  Jere- 
miah's Grotto,  north  of  the  Damascus  gate,  as  the  most  probable  site  of  Cal- 
vary. It  is  about  half  a  mile  from  the  fortress  of  Antonia,  and  near  the  high 
road  leading  toward  Damascus.  For  a  view  of  the  knoll  and  tomb  near  by,  see 
my  Commentary  on  Matthew,  p.  305.  It  was  not  a  mountain  or  hill,  but  a 
knoll ;  hence  there  is  no  Scripture  authority  for  calling  it  "  Mount  Calvary." 


Common  Version. 

17  And  he  bearing  liis  cross  went  forth  into 
a  place  called  the  place  of  a  skull,  which  is 
called  in  the  Hebrew  Golgotha  ; 


Revised  Version, 

17  They  took  Jesus  therefore:  and  he  went 
out,  bearing  the  cross  for  himself,  unto  the 
place  called  The  place  of  a  skull,  which  is 


John  19:18-22.]  JESUS  CRUCIFIED.  3()3 


18.  where  they  cniclfled  him]  The  awful  tragedy  is  stated,  but  not 
described.  The  following  by  the  crowd,  Jesus'  address  to  them  on  the  way 
to  Golgotha,  tiie  seizure  of  Simon  to  bear  the  cross  part  of  the  way,  are  omitted 
in  this  (Jospel ;  but  omissions  are  not  errors.  All  that  is  stated  here  agrees 
with  wiiat  is  related  in  the  other  Gospel.s.  The  two  crucitied  with  Jesus  were 
bandits  or  robbers.  The  Romans  inflicted  this  cruel  punishment  often  for 
petty  offences,  especially  on  slaves.  Crucifixion  was  abolished  by  Constantine 
in  the  fourth  century  and  since  then  has  not  been  commonly  practiced  as  a 
punishment  among  European  nations.  Here  were  three  snflTerers :  one  the 
Saviour  of  mankind,  one  a  sinner  .saved  by  repentance  and  grace,  and  one  a 
sinner  lost. 

19.  Pilate  wrote  a  title]  It  was  according  to  Roman  custom  to  state 
briefly  the  crime  for  which  a  person  was  executed.  This  writing  was  some- 
times hung  from  the  neck  of  the  condemned.  In  this  ca.se  the  narrative  im- 
plies that  Pilate  wrote  it  after  the  howling  crowd  had  started  to  the  place  of 
execution,  and  that  he  sent  it  out  by  an  official  with  orders  to  place  it  upon 
the  cross.  Thus  Pilate  is  properly  said  to  have  done  what  was  done  by  his 
authority. 

20.  written  in  Hebrew,  in  Latin,  in  Greek]    These  were  the  three 

representative  languages  of  the  world  ;  Hebrew,  the  language  of  religious 
thought;  Latin,  the  language  of  power  or  empire;  Greek,  the  language  of 
philo.sophic  thought.  Incidentally  two  points  of  importance  are  stated  :  1, 
many  of  the  Jews  could  read  one,  or  all  three  of  these  languages;  2,  the 
place  of  crucifixion  was  nigh,  but  not  within  the  city. 

21.  write  .  .  that  he  said]  The  chief  prie.sts  were  stung  by  the  awful 
sarcasm  in  the  title  Pilate  had  written,  as  no  doubt  he  intended  they  should 
be.  They  appeal  to  him  to  change  it,  considering  it  of  so  much  importance 
as  to  lead  them  to  return  to  the  city  and  present  the  request  in  person.  But 
he  was  now  in  no  mood  to  li.sten  to  their  requests.  He  answered  them  curtlv, 
"  What  I  have  written  I  have  written."  That  i.s,  I  care  nothing  for  vour 
quibbles ;  what  I  wrote  is  true  enough,  and  I  will  not  change  it.  Moreover 
the  words  may  imply  that  having  been  "oflficially"  ordered,  it  could  not  now 
be  undone.  Some  suppose  that  the  legal  formula  or  custom  would  settle  such 
a  matter. 


Common  Version. 


Revised  Version. 


18  Where  they  crucified  him,  and  two  othei-s  18  called  in  Hebrew  fiolg^tlia  •  where  they 
with  him,  on  either  side  one,  and  Jesus  in  the  ,        crucified  him,  and  witii  liim  two  others,  on 

""iffV  *     1  ni   ►  *       ....  J  .  ^'^^^^^  '^'•'•^  ""•"•  '*"<^   •^'^'"^   '"    '''f   nii'dHt. 

19  «[  And  Pilate  wrote  a  title,  and  pnt  it  on  '  19  And  Pilate  wrote  a  titio  also,  and  put  it  on 
the  cross.  And  the  writing;  was,  .JK.SU.S  OF  the  cross.  Ami  th(Mc  was  written  jksds 
N.\Z.\RKTII  THE  KING  OF  THE  JEWS.      :        of   nazarfth,  thf.    Ki.v.i   of    the'  jew' 

20  fhis  title  then  read  many  of  the  Jews;  20  This  title  therefore  read  many  of  the  Jews  • 
for  the  place  where  Jesus  wa.s  crucified  was  '  »  for  the  place  where  Jesiis'was  crucified 
iiiph  to  the  city  :  and  it  was  written  in  Hebrew,  was  nigh  to  the  citv  :  and  it  was  written  in 
and  Greek,  and  Latin.                                                21  Hebrew,  and  in  T>atin,  mid  in  (}reek      The 

•n  Then  said  the  chief  priests  of  the  Jews  to  ,    '  chief  priests  of  the  .Fews  theref.-re  said  to 

Pilate,  M  rite  not,  The  King  of  the  Jews;  but    22  Pilate,  Write   not.  The  King  of  the  Jews- 

1^  If.,*^"^'  ^  "'"  '^'"^"•''*''*''^"'^"*-  I         but,  that  he  said,  I   am    King  of  the  Jews' 

22  Pilate  answered,  What  f  have  written   I  I'ilate  answered,  Wliat    I    liave   written    I 

have  written.  Imve  written. 

i  Or,  for  (he  pl(i<:e  of  the  city  wher<i  Jesnx  wus  crucified  xms  ui,jh  id  hand 


304  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.         [John  19 :  23-26. 


23.  to  every  soldier  a  part]  It  is  clear  from  this  that  only  four  soldiers 
took  an  active  part  in  the  execution,  that  is,  only  a  quaternion  as  was  com- 
mon in  a  guard.  See  Acts  12:4.  But  it  cannot  be  certainly  assumed  that 
none  others  were  there  as  guards.  The  Jewish  temple  guard  was  also,  no 
doubt,  at  hand. 

the  coat  was  without  seam]  This  "coat,"  xtrc^v,  was  the  long  under- 
garment or  vesture  covering  the  whole  person  and  reaching  from  the  neck  to 
the  feet.  The  priests  had  a  similar  garment.  The  removal  of  this  garment 
usually  left  the  person  naked.  As  the  garment  would  be  worthless  if  rent  in 
pieces,  the  four  decided  to  cast  lots  to  decide  which  of  them  should  have  it. 
There  was  a  Roman  law,  de  bonis  damnatorum,  which  granted  the  garments  of 
the  condemned  to  the  soldiers.  This  act  was  an  uncon.scious  fulfillment  of 
prophecy,  found  in  Ps.  22  :  18.  John  calls  attention  to  the  exact  fulfillment 
of  prophecy.  This  entire  description  indicates  that  the  writer  was  an  eye- 
witness. 

25.  there  stood  by  the  cross  of  Jesus  his  mother  .  .  Mary,  etc.] 

Matthew  and  Mark  say  that  Mary  Magdalene,  and  Mary  the  motiier  of  James 
the  less,  and  Salome  the  mother  of  Zebedee's  children,  were  among  tlie 
women  at  the  cross.  The  question  the  reader  will  ask  is,  does  John  speak 
of  four  women,  or  only  of  three?  If  he  refers  to  only  three,  then  it  must  be 
assumed  that  the  mother  of  Jesus  and  the  wife  of  Clopas  were  sisters,  and 
that  these  two  sisters  in  the  same  family  were  named  Mary.  This  and  other 
facts  make  it  almost  certain  that  John  refers  to  four  women  in  this  verse. 
That  is:  1,  Mary  the  mother  of  Jesus;  2,  his  mother's  sister,  probably  Salome 
the  mother  of  John  ;  3,  Mary  the  wife  of  Clopas ;  4,  Mary  Magdalene. 
According  to  this  the  mother  of  John  the  evangelist  was  sister  to  Mary  the 
mother  of  Jesus.  The  Avriter  refrains  from  giving  his  mother's  name,  just  as 
he  does  from  naming  himself.  This  view  is  supported  by  the  fact  reported  in 
the  other  evangelists  that  John's  mother  was  present.  And  against  the  former 
view  is  the  strong  probability  that  James  the  brother  of  our  Lord  was  not 
the  same  person  as  .James  the  less. 

26.  Jesus  .  .  saith  unto  his  mother]     In  his  awful  agony  on  the  cross, 

Common  Version.  Revised  Version. 

23  *^  Then  the  soldiers,  when  they  had  cruci-  23  The  soldiers  therefore,  when  they  had 
fied  Jesus,  took  his  garments,  and  made  four  crucified  Jesus,  took  his  garments,  and 
part*,  to  every  soldier  a  part ;  and  also /;«s coat :  made  four  parts,  to  everj' soldier  a  part; 
now  the  coat  was  without  seam,  woven  from  :  and  also  the  '-coit:  now  the  icoat  wag 
the  top  throughout.                                                    | .       without  seam,  woven  from  the  top  throush- 

24  They  said  therefore  among  themselves,-  24  out.  They  said  therefore  one  to  another, 
Let  us  not  rend  it,  but  cast  lots  for  it,  whose  Let  us  not  rend  it,  but  cast  lots  for  it,  whose 
it  shall  be  :  that  the  Scripture  might  be  ful-  it  shall  be  :  that  the  scripture  might  be 
filled,  which   saith,  They  parted   my  raiment          fulfilled,  which  saith, 

among  them,  and  for  my  vesture  they  did  cast  They  parted  my  garments  among  them, 

lots.     ITiese  things  therefore  the  soldiers  did.  And  upon  my  vesture  did  they  cast  lots. 

25  ^  Now  there  stood  by  the  cross  of  Jesus  These  things  therefore  the  soldiers  did. 
his  mother,  and  his  mother's  .sister,  Mary  thp  25  But  there  were  standing  by  the  cross  of 
m/«  of  Cleophas,  and  Mary  Magdalene.  Jesus  his  mother,  and  his   mother's  sister, 

26  When  Jesus  therefore  saw  his  mother,  Mary  the  ?y?'/'i?  of  Clopas,  and  Mary  Magda- 
and  the  disciple  standing  by,  whom  he  loved,  20  lene.  When  Jesus  therefore  saw  his 
he  saith  unto  his  mother,  Woman,  behold  thy  m  ther.  and  tlie  disciple  standins  by,  whom 
son !  he  loved,  he  saith  unto  his  mother,  Woman, 

1  Or,  tnnic 


John  19  :  27-30.]  JESUS  CRUCIFIED.  305 

Jesus  has  a  tender  thoiightfuliicss  for  liis  mother.  In  the  address,  "  woman  " 
tliere  is  no  coldness,  but  rather  honor  and  respect.  A  like  charge  was  given 
to  the  "disciple".  .  whom  he  loved.  This  designation  is  a  common  one  for 
John  himself.  He  understood  that  Jesus  intended  this  as  a  wish  and  com- 
mand for  the  disciple  to  make  provision  for  his  aged  mother.  And  he  re- 
cords that  the  mother  of  Jesus  was  taken  to  his  own  home  from  that  hour. 
Some  suppose  that  this  took  place  in  the  early  part  of  the  tragedy,  and  that 
John  immediately  led  the  mother  of  Jesus  away  from  the  terrible  scene. 
This  may  account  for  the  omission  of  her  name  by  the  other  evangelists,  and 
also  for  their  statement  that  the  three  remaining  women  were  beholding  the 
scene  afar  off,  they  having  withdrawn  to  a  distance  after  John  and  the  mother 
of  Jesus  left.  Where  she  had  lived  for  the  previous  years  after  leaving 
Nazareth,  how  she  had  been  provided  for,  and  what  had  become  of  her  hus- 
band Joseph,  are  features  of  her  life  upon  which  the  Gospels  throw  little  if 
any  light. 

28.  I  thirst]  The  end  had  now  come.  Jesus  was  conscious  that  not 
merely  liis  earthly  career  was  at  an  end,  but  that  he  had  accomplished  what 
he  had  come  to  earth  to  do.  Therefore  he  cried,  *'  I  thirst,"  one  of  the  seven 
words  from  the  cross.  For  the  other  words  and  their  probable  order  of  utter- 
ance, see  Rice,  Commentary  on  Luke,  p.  308. 

29.  sponge  .  .  vinegar  .  .  upon  hyssop]  This  act  of  dipping  a  sponge 
in  the  vessel  of  "vinegar,"  a  kind  of  sour  wine,  was  done  by  one  of  the  soldiers,* 
as  we  learn  from  the  other  accounts.  The  sponge  was  fastened  upon  a  branch 
of  hyssop,  probably  some  species  of  the  caper  plant.  Those  who  stood  by 
jeered  at  the  act.  The  sour  wine  was  meant  to  alleviate  the  awful  thirst 
which  accompanies  the  terrible  agony  of  this  cruel  method  of  execution. 

30.  It  is  finished]  This  expression  is  one  word  in  the  Greek.  It 
meant:  1.  That  Christ's  work  of  keeping  and  fulfilling  God's  law  on  earth  for 
us  was  completed.  2.  That  his  earthly  life  was  now  finished.  3.  That  the 
prophecies  concerning  the  Messiah  were  fulfilled.  4.  That  his  suflTerings  were 
ended :  that  day  he  entered  paradise.  Augustine  says :  "  Not  against  his 
will  did  the  Saviour  leave  his  flesh,  but  because  he  would,  and  when  he 
would,  and  how  he  would."  The  immediate  physical  cause  of  his  death  as 
suggested  by  Dr.  Stroud  and  three  eminent  physicians  of  Edinburgh  was  per- 
haps rupture  of  the  heart.  "  Strong  mental  emotions  produce  sometimes 
laceration  or  rupture  of  the  walls  of  the  heart.     If  ever  a  human  heart  was 


Common  Version. 


Revised  Version. 


27  Then  saitli  he  to  the  discii)!?,  Behold  thy  27  behold,  thy  son  !  Then  saith  he  to  the  dis- 
mnther!  And  from  that  hour  that  disciple,  ciple,  Behold,  thy  mother !  And  from  that 
took  her  unto  liis  own  home.  I        ho\ir  the  disciple   took   her  unto  hiu  own 

28  *^  After    this,    Jesus    knowing    that   all  |        homi'. 

things  were  now  accomplislied.  that  the  Scrip-     28       After  this  Jesus,  knowing  that  all  things 
ture  might  he  fulfilled,  saith,  I  thirst.  are  now  finished,  that  the  scripture  might 

29  Now  there  was  set  a  vessel  full  of  vine-  29  be  accomplished,  saith,  I  thirst.  There 
pir  :  and  they  filled  a  sponge  with  vinegar,  was  set  there  a  vessel  full  of  vinegar:  so 
an.l  put  it  upon  hyssop,  and  put  it  to  his  they  put  a  sponge  full  of  the  vinegar  upon 
moutlj.                                                                             I  30  hyssop,  and  brought  it  to  his  mouth.     When 

M  When  Jesus   therefore  had  received  the  Jesus  tlierefore  had  received  the  vinegar,  he 

vinegar,  he  said,  It  is  fi:ii-h«»d  :  and  be  l>owed  said.  It  i.-*  finished  :  and  he  bowed  hia  head, 

bis  bead,  and  gave  up  the  ghost,  I       ptnd  gave  up  bia  spirit. 


306  COMMENTARY   ON  THE  GOSPEL  OF  JOHN.  [John  19 :  31-33. 

riven  and  ruptured  by  the  mere  amount  of  mental  agony  endured,  it  would 
surely  be  tliat  of  our  Redeemer."  John  does  not  mention  the  miraculous 
signs  that  accompanied  the  death  of  Jesus. 

Suggestive  Applications. — 1.  Christ  suffered  for  our  sins.  2.  He  bore 
his  cross,  but  upon  him  were  our  iniquities.  3.  In  the  deepest  agony  Jesus 
was  thoughtful  to  provide  for  his  mother.  4.  The  disciple  quickly  and  cheer- 
fully accepted  the  care  placed  upon  him.  5.  Jesus  was  tiie  Lamb  of  God  that 
taketh  away  the  sin  of  the  world.  6.  His  death  fulfilled  the  types  in  the  Mo- 
saic worship.    7.  He  finished  the  redemption  of  the  human  race. 

From  the  Cross  to  the  Tomb.    19  :  31-42. 

Golgotha  or  Calvary,  near  Jerusalem.    Friday,  April  7,  a.  d.  30. 

The  account  of  the  breaking  of  the  legs  of  the  malefactors  and  piercing  the 
side  of  Jesus  given  in  vs.  31-37  is  peculiar  to  John.  These  events  took  place 
immediately  after  the  death  of  Jesus,  and  are  related  as  introducing  the  ac- 
count of  preparing  the  body  with  spices,  and  placing  it  in  the  new  tomb  pro- 
vided by  Joseph  of  Arimatiisea.  Moreover  John  alone  states  that  Nicodemus 
bought  the  hundred  pounds  of  spices  and  aided  in  preparing  the  body  for  the 
tomb. 

31.  because  it  was  the  preparation]  This  clearly  means  the  prep- 
aration for  the  Sabbath,  and  not  for  the  passover  meal.  The  parenthetic 
clause  calling  the  Sabbath  a  "  high  day  "removes  all  doubt  respecting  tiie 
meaning  attached  to  it  here.  Nor  can  these  words  be  used  in  support  of  tiie 
view  that  the  time  for  celebrating  the  legal  passover  was  yet  to  come,  for  they 
tend  to  the  opposite  view.  To  the  Greek  Christians,  for  whom  John  wrote,  he 
intended  to  convey  the  idea  that  the  day  on  which  Jesus  was  crucified  was 
the  day  before  the  Jewisli  Sabbath,  that  is,  corresponding  to  our  Friday. 
According  to  Jewish  custom,  executed  persons  were  not  to  remain  exposed  or 
suffering  over  the  Sabbath.  But  the  Jews  had  no  authority  to  have  the  con- 
demned killed  in  any  other  way,  and  therefore  were  compelled  to  appeal 
again  to  Pilate,  although  it  must  have  been  very  mortifying  to  their  pride 
after  the  recent  curt  refusal  to  grant  their  former  request.  Pilate  seems  to 
have  recovered  from  his  irritation,  or  at  least  to  have  granted  their  new  re- 
quest, and  gave  authority  for  violently  ending  the  lives  of  the  condemned. 

32.  brake  the  legs,  etc.]  The  two  robbers  were  still  alive  and  suffer- 
ing, while  Jesus  was  dead.     This  breaking  the  legs  would  not  of  itself  cause 

Common  Version.  Revised  Version. 


31  The  Jews  therefore,  because  it  was  the 
preparation,  that  the  bodies  should  not  remain 
upon  the  cross  on  the  sabbath  day,  (for  that 
sabbath  day  was  a  high  day,)  besought  Pilate 
that  their  legs  might  be  broken,  and  that  they 
might  be  taken  away. 

32  Then  came  tlie  soldiers,  and  brake  the 
legs  of  the  first,  and  of  the  otlier  which  was 
crucified  with  him. 

33  But  when  they  came  to  Jesus,  and  saw 
that  he  was  dead  already,  they  brake  not  his 


31  The  Jews  therefore,  because  it  was  the 
Preparation,  that  tlie  bodies  should  not  re- 
main on  the  cross  upon  the  sabbath  (for  the 
day  of  that  sabbath  was  a  high  day),  asked 
of  Pilate  thit  their  legs  might  be  broken, 

32  and  tJiat  they  might  be  taken  away.  Tlie 
soldiers  therefore  came,  and  brake  the  legs 
of  the  first,  and  of  the  other  who  was  cruci- 

33  fied  with  him:  but  when  they  came  to 
Jesus,  and  saw  that  he  was  dead  already. 


John  10  :  34-37.]  FROM  THE  CROSS  TO  THE  TOMB.  307 

death,  but  it  would  naturally  hasten  it,  and  prevent  any  escape  of  the  crim- 
inal. Findint);  Jesus  already  dead  they  did  not  break  his  legs.  The  soldiers 
were  the  tour,  the  quaternion  before  named,  who  had  remained  on  guard 
through  the  scene,  as  required  to  do.  When  they  received  the  order  to 
hasten  the  death  of  the  victims,  they  doubtless  believed  that  Jesus  was  al- 
ready dead,  and  upon  examination  found  their  impressions  correct. 

34.  pierced  his  side  .  .  there  came  out  blood  and  water]    This 

was  a  further  proof  of  death.  Whether  this  piercing  was  done  from  im- 
patience and  anger,  or  in  sheer  carelessness  and  indiflference  as  if  the  soldiers 
delighted  in  such  acts,  or  to  make  doubly  sure  that  he  was  dead,  it  is  impos- 
sible to  decide.  vSome  eminent  physicians  have  held  that  any  large  flow  of 
blood  and  water  from  a  dead  body  is  out  of  ordinary  experience.  Others 
hold  that  the  lance  pierced  the  heart,  which  would  contain  a  small  quantity 
of  watery  lymph.  The  evangelist  narrates  this  incident  like  an  eyewitness. 
The  early  Christian  Fathers  saw  in  the  blood  and  water  types  of  various 
things,  as  for  example,  a  warrant  for  the  mixture  of  water  and  wine  at  the 
Lord's  Supper ;  or  that  they  were  symbols  of  the  atonement  and  cleansing ; 
or,  as  Matthew  Henry,  signs  of  justification  and  sanctification. 

35.  he  knoweth  that  he  saith  true]  A  strong  effort  has  been  made 
to  show  that  this  testimony  Was  not  written  by  the  evangelist  but  by  some 
third  person.  This  testimony  is  in  accord,  however,  with  other  passages 
in  the  Gospel  which  are  generally  accepted  as  the  words  of  John.  Moreover 
had  a  third  person  among  the  Christians  written  them,  he  would  scarcely 
have  said  "  that  ye  might  believe"  but  rather  "that  we  might  believe." 
John  here  speaks  of  his  own  assurance  of  the  truth  of  what  he  had  written, 
and  why  he  had  borne  witness  of  these  things.  Compare  similar  forms  of 
expressions  in  Rev.  1  :  2,  9  ;  22 :  18-20. 

36.  37.  the  Scripture  .  .  fulfilled]  Two  distinct  Messianic  prophecies 
were  fulfilled  by  the  act  of  the  soldiers  in  piercing  the  side  of  Jesus.  The 
first,  "A  bone  of  him  shall  not  be  broken,"  or  "crushed,"  is  in  Ps.  34:20, 
though  some  prefer  to  regard  it  as  from  Ex.  12 :  46,  and  Numb.  9  :  12,  which 
refer  to  the  passover  lamb.  The  latter  might  be  suggested  by  PaJil's  words 
in  our  Common  Version,  "  Christ  our  passover  is  sacrificed  for  us,"  1  Cor.  5  : 7, 
though  the  rendering  of  the  Revised  Version,  "  our  passover  also  hath  been 
sacrificed,  even  Christ,"  presents  the  text  in  a  changed  form.  The  other 
Scripture  fulfilled  is  found  in  Zech.  12: 10.  The  only  change  in  the  citation 
is  "  me"  of  the  prophecy  to  "  him  "  in  the  Gospel.      These  proofs  of  his  Mes- 


CoMMON  Version. 

34  Bnt  one  of  the  soldiers  with  a  spear 
pierced  his  side,  and  forthwith  came  there  out 
blood  and  water. 

35  And  he  that  saw  it  bare  record,  and  his 
record  is  true  ;  and  he  knoweth  that  he  saith 
true,  that  ye  might  believe. 

.3fi  For  these  tliinRs  were  done,  that  the 
Stripturc  should  be  fulfilled,  A  bone  of  him 
shiill  not  be  broken. 

:{7  And  apain  another  Scripture  saith,  They 
shall  look  on  him  whom  they  pierced. 


Revised  Version. 

34  they  brake  not  his  legs  :  howbelt  one  of 
the  soldiers  with  a  spear  pierced  his  side, 
and  straifrbtway  there  came  out  blood  and 

.35  water.  And  be  that  hath  seen  hath  borne 
witness,  and  his  witness  is  true:  and  he 
knoweth    that   he  saith  true,  that  ye  also 

36  may  believe.  For  these  things  came  to 
pass,  that  the  scrii)tnre  misrbt  be  fulfilled, 

37  A  bone  of  him  shall  not  be  i  broken.  And 
again   another  scripture  saith,  They  shall 

'       look  on  him  whom  they  pierced. 


1  Or,  a-Tished 


308  COMMENTARY  ON  THE  GOSPEL  OF  JOHN,  [John  19 :  38-40, 

sianic  character  are  given  that  those  to  whom  John  was  writing  might  be  as- 
sured that  Jesus  was  the  Christ. 

38.  Joseph  of  Arimathaea]  Matthew  says  that  this  disciple  of  Jesus 
was  "  rich,"  27  :  57  ;  Mark  calls  him  "  an  honourable  councillor  "  or,  "  a  coun- 
sellor of  honorable  estate,"  Revised  Version,  15  :  43;  and  Luke  calls  him  "a 
counsellor  ;  a  good  man  and  a  just,"  or  "  righteous,"  23  :  50,  while  John  alone 
says  that  he  was  a  disciple  "secretly  for  fear  of  the  Jews."  Moreover  Luke 
makes  it  clear  that  he  was  a  member  of  the  Sanhedrin  but  had  not  consented 
to  their  counsel  and  deed,  23:51,  Revised  Version.  He  was  of  Arimathaea, 
a  town  which  some  identify  with  the  Ramathaim  of  1  Sam.  1 : 1,  the  birth- 
place of  Samuel,  and  place  it  at  Neby  Samwil,  about  six  miles  northwest  of 
Jerusalem.  Others  place  it  about  two  or  three  miles  east  of  Bethlehem. 
Joseph  appears  to  have  had  a  dwelling  in  Jerusalem,  owned  a  garden  there, 
and  had  a  new  tomb.  Though  hitherto  a  secret  disciple,  he  now  boldly  goes 
to  Pilate  and  requests  the  body  of  Jesus.  Pilate  granted  the  request,  as  soon 
as  he  was  sure  that  Jesus  was  dead.  So  Joseph  with  suitable  aid,  and  having 
the  procurator's  authority,  giving  power  to  have  the  guard  of  soldiers,  if  he 
desired  it,  took  the  body  from  the  cross.  The  usual  pictures  of  the  crosses, 
ten  to  fifteen  feet  high,  requiring  ladders,  ropes,  and  much  climbing  and 
lowering  of  the  body  as  represented  in  famous  paintings  by  Rubens  and  others, 
as  "  The  descent  from  the  cross,"  gives  an  artistic  but  not  a  true  idea  of  the 
scene.  The  crosses  were  usually  low  so  that  the  feet  would  not  be  elevated 
more  than  a  foot  or  so  from  the  groiuid,  and  the  body  could  be  readily  loos- 
ened, and  taken  down  by  persons  standing  upon  the  ground. 

39.  Nicodemus  .  .  a  blindred  pound]  How  these  two  came  to  meet 
together  at  the  cross  for  the  common  purpose  of  taking  down  the  body,  em- 
balming it  in  spices  and  placing  it  in  the  tomb,  the  history  does  not  state.  John 
alone  reports  the  fiict.  This  Xicodemus  was  a  "ruler,"  a  member  of  the 
Sanhedrin,  and  an  honored  teacher  in  Israel.  He  had  visited  Jesus  by  night, 
3 : 1-20.  He  brought  a  mixture  of  myrrh  and  aloes,  the  myrrh  being  a 
fragrant  gum,  and  the  aloes  a  spice.  Of  this  mixture  he  had  a  hundred 
pounds,  a  large  quantity  and  costly.  These  two  substances — the  gum  and  the 
spice  pounded  together — were  used  to  arrest  decomposition,  and  aid  in  the 
preservation  of  the  body. 

40.  wound  it  iu  linen  clothes  .  .  as  the  manner  of  the  Jews  is] 

CoMMox  Version.  Revised  Veesiojt. 

38  r  And  after  this  Joseph  of  Ariniathea,  38  And  after  these  thinsrs  Joseph  of  Arima- 
being  a  disciple  of  Jesus,  but  secretly  for  fear  thaea,  being  a  disciple  of  Jesus,  but  secretly 
of  the  Jews,  besought  Pilate  that  he  might  for  fear  of  the  Jews,  asked  of  Pilate  that  he 
take  away  the  body  (jf  Jesus  :  and  Pilate  gave  might  take  away  the  body  of  Jesus  :  and 
him  leave.  He  came  therefore,  and  took  the  Pilate  gave  him  leave.  He  came  therefore, 
body  of  Jesus.  39  and  took  away  his  body.     And  there  came 

39  And  there  came  also  Nicodemus,  (wliich  also  Nicodemus,  he  who  at  the  first  came  to 
at  the  first  came  to  Jesus  by  night.)  and  brought  I  him  by  night,  bringing  a  i  mixture  of 
a  mixture  of  myn-h  and  aloes,  about  a  hundred  myrrh  and  aloes,  about  a  hundred  pound 
pound  weight.  40  weight.     So   they   took   the   body  of  Jesus, 

40  Then  took  they  the  body  of  Jesus,  and  and  bound  it  in  linen  cloths  with  the  spices, 
wound  it  in  linen  clotlies  with  the   spices,  as 

the  manner  of  the  Jews  is  to  burv. 


iSoQje  ancieiit  ai)thorities  read  roU. 


John  19:-ll»42.1 


FROM   TlIK   CROSS   TO   THE  TOMB. 


309 


Or,  "bound  it  [tlie  body]  in  linen  cloths  witli  the  spices,  as  tlie  custom  of  the 
Jews  is  to  bury,"  Revised  Version.  The  evangelist  carefully  informs  his 
readers  that  Joseph  and  Nicodemus  followed  the  "custom  of  the  Jews." 
This  diflered  from  those  of  other  Eastern  nations,  particularly  the  Egyptiaos, 
since  the  Jews  did  not  remove  the  viscera  nor  cut  open  the  body,  but  wrapped 
it  in  the  cloths  saturated  with  the  mixture  of  spices.  It  is  probable  also  that 
the  writer  intended  to  call  attention  to  this  method  as  contrasted  with  the 
Koman  method  of  burning  the  body.  When  the  rich  and  those  in  authority 
are  needed,  the  Lord  has  them  to  serve  him.  There  is  no  higher  enjoyment 
for  the  wealthy  than  to  use  their  wealth  for  the  Master's  good. 

41.  a  garden  .  .  a  new  tomb]  Matthew  alone  says  that  the  tomb  be- 
longed to  Joseph.  Luke  and  John  both  tell  us  that  no  one  liad  ever  been 
buried  in  the  tomb.  None  of  the  evangelists  tell  us  definitely  to  whom  the  gar- 
den belonged,  but  as  Joseph  owned  the  tomb,  it  may  be  inferred,  as  he  was 
rich,  that  he  owned  the  garden  also,  and  had  a  gardener  to  care  for  it.  John 
20:15.  This  was  not  a  natural  cave  as  were  many  in  Palestine,  but  it  had 
been  hewn  out  of  a  solid  rock.  See  Matt.  27  :  60  ;  Mark  15  :  46.  This  was 
an  unused  tomb,  hence  there  could  be  no  mistaking  the  body,  no  possibility 
of  confusion  with  others  if  it  were  missing.  These  facts  greatly  simplify  the 
process  of  distinguishing  the  proofs  of  the  resurrection.  If  the  tomb  was 
empty,  none  but  the  body  of  Jesus  could  have  gone  from  it. 

42.  because  of  the  .lews' preparation  .  .  for  the  tomb  was  nigh] 

For  the  third  time,  the  writer  speaks  of  the  day  as  the  preparation,  the  day 
before  the  Sabbath.  The  language  implies  a  somewhat  hasty  burial  on  this 
account,  for  it  must  be  done  before  sunset  when  their  Sabbath  commenced. 
Parenthetically  also,  John  notes  that  "the  tomb  was  nigh,"  that  is,  to  the 
place  of  crucifixion.  This  greatly  facilitated  the  entombment  which  it  was 
necessary  to  complete  by  6  or  7  o'clock  that  evening.  It  is  generally  agreed 
therefore  that  the  crucifixion  was  on  Friday,  the  day  before  the  Jewish  Sab- 
bath. The  chief  controversy  is  in  regard  to  the  time  of  the  passover  meal. 
With  true  pathos  John  closes  his  account  of  the  burial  with  the  simple 
words:  "There  .  .  they  laid  Jesus."  See  Revised  reading.  The  prophet 
Isaiah  says:  "he  made  his  grave  with  the  wicked,  and  with  the  rich  in  his 
death."    'is.  53  :  9. 

Suggestive  Applications. — 1.  The  formalist  is  scrupulous  about  outward 
religious  duties,  but  heedless  of  its  spirit.  2.  The  wicked  often  unwittingly 
fulfill  Scripture.  3.  The  ministry  of  friends  to  Jesus.  4.  Christians  share  in 
the  benefits  of  Christ's  death  and  burial.  5.  The  tomb  has  been  robbed  of  its 
terrors,  since  Jesus  has  entered  it.  6.  Genuine  disciples  though  timid  are 
drawn  out  in  times  of  trial.      7.  There  are  no  gifts  too  costiv  for  the  crucified 


Common  Version. 

41  Now  in  the  i)lace  wliere  he  was  crucified 
there  was  a  garden  ;  and  iti  the  paiden  a  new 
sepulchre,  wlierein  wa«  never  man  j'et  laid. 

42  There  laid  they  Jesiis  therefore  because 
of  the  .Tews'  preparation  day  ;  for  the  sepul- 
chre wa8  nigh  at  band. 


Revised  Version. 

41  as  the  custom  of  the  Jews  is  to  bury.  Now 
in  the  place  where  he  was  crucified  there 
was  a  garden  ;  and  in  the  garden  a  new 
toinl)   wherein    wms    never    man   yet   laid. 

42  There  then  lieniuse  of  the  .Jews'  Propaiation 
(for  the  tomb  was  uigh  at  hand)  they  laid 
Jesuci. 


310  COMMENTARY  ON  THE  GOSPEL  OP  JOHN.  [John  20:1. 

Saviour.     8.  The  life  of  Jesus  was  one  of  definite  purpose.     9.  The  rich  and 
powerful  can  contribute  much  for  Jesus. 

•  The  Kesdrrection.    20  : 1-18. 

Near  Jerusalem.    Sunday,  April  9,  a.  d.  30. 

In  the  intercessory  prayer  Jesus  prayed,  "  glorify  thou  me  with  thine  own 
self  with  the  glory  which  I  had  with  thee  before  the  world  was,"  John  17  :  5. 
This  prayer  is  now  answered  in  the  resurrection  of  Jesus.     Jew  and  Roman 
had  taken  special  care  to  make  sure  that  Jesus  was  dead,  and  that  his  tomb 
should  be  secured  against  any  removal  of  the  body  by  stealth.     A  great  stone 
closed  the  tomb,  which  was  sealed  with  the  procurator's  seal,  and  a  military 
guard  set  to  watch  it  day  and  night.     In  this  part  of  the  history  the  four 
evangelists  omit  so  many  details,  each  selecting  and  giving  only  the  few  that 
seemed  to  be  needful  for  his  object  in  writing,  that  it  is  one  of  the  most  diffi- 
cult portions  of  the  Gospel  narrative  to  harmonize,  and  to  fix  the  precise 
order  of    the  events.      Each  writer  gives  a  few  incidents   only  connected 
with  the  death  and  resurrection   of  Jesus,  and  when   the  same  incident  is 
given  by  all,  there  are  divergences  in  some  minor  details.      However,  they 
agree  in  the  main  facts.     Thus  they  agree  in   not  describing  in  detail  the 
mode  or  act  of  resurrection  ;  in  noting  that  all  the  manifestations  of  the  risen 
Lord  were  to  believers,  to  individuals  and  to  companies  ;  the  reports  were  not 
at  first  credited ;   but  that  his  repeated  appearances  finally  convinced  his 
disciples  of  his  resurrection.     They  agree  that  women  visiting  the  tomb  early 
gave  the  first  report  of  the  resurrection  ;  that  tlie  stone  removed  threw  the 
disciples  into  uncertainty;  the  angelic  appearances  preceded  those  of  the  risen 
Lord.     If  therefore  we  had  a  complete  or  more  full  record  of  the  several 
circumstances  of  each  occurrence,  the  history  would   prove  to  be  as  clear, 
orderly,  and  exact  as  any  other  portion  of  God's  word.     John  relates  how  his 
own  belief  in  the  resurrection  was  first  established  ;  then  how  the  other  ten 
including  doubting  Thomas  were  convinced  of  the  fact,  by  the  several  appear- 
ances of  Jesus  himself.      The  divergences  in  the  narratives,  as  Prof.  Riddle 
justly  observes,  are  fatal  to  all  theories  of  an  interdependence  of  the  writers 
of  the  Gospels. 

1.  first  day  .  .  early]  The  first  day  of  the  week  was  the  day  following 
the  Jewish  Sabbath.  The  Greek  word  for  "  week  "  is  the  plural  of  the  word 
"  Sabbath."  It  was  the  morning  of  Sunday.  Matthew  and  Mark  mention 
Mary  Magdalene  and  the  other  Mary  of  James,  and  Mark  adds  also  Salome. 
John  fixes  attention  upon  Mary  Magdalene.  She  had  been  a  demoniac  and 
was  healed  by  our  Lord,  and  became  his  disciple.  Luke  8  :  2,  3.  There  is 
no  historic  ground  for  regarding  her  as  an  unchaste  woman,  or  for  identifS'ing 
her  with  the  woman  who  was  a  sinner  and  anointed  Jesus  in  the  house  of 


Common  Version. 


Revised  Veksion. 


CHAP.   XX.— The   first    day  of  the   week     20      Now  on  the  first  day  of  the  week  com- 
cometh  Mary  Magdalene  early,  when  it  l        ttli    Mary   Magdalene  early,  while   it  was 
wa.s  yet  daik,  unto  the  sepulchre,  and  seeth  yet  dark,   unto  the  tomb,  and  aeeth  the 

the  stone  taken  away  fronx  the  sepulchre. 


John  20 :  2.] 


THE  RESURRECTION. 


311 


Simon  the  Pharisee,  Luke  7:36-40.  She  came  "early,  wliile  it  was  yet 
dark,"  The  Greek  for  "early"  is  tt/jw),  a  term  used  to  designate  one  of  the 
divisions  of  the  day.  In  Homeric  times  tlie  day  was  divided  into  three  parts: 
1,  from  sunrise  to  midday;  2,  midday  (when  the  sun  was  supposed  to  stand 
still)  ;  3,  the  after  part  of  the  day.  The  first  and  last  divisions  in  later  times 
were  subdivided  into  two  parts.  The  earlier  part  of  the  morning  was  called 
TTpul^  "  early,"  and  this  is  the  sense  in  which  John  uses  the  term.  These 
subdivisions  of  the  early  portion  of  the  day  were  observed  to  the  latest  period 
of  Grecian  history.  See  Smith's  Diet.  Greek  and  Roman  Antiquities,  art. 
Dies.  Mary  and  the  women  might  have  gone  between  the  sunset  and  the  dark 
of  the  Jewish  Sabbath,  as  their  day  of  rest  closed  at  sunset.  They  bought 
spices  and  made  the  preparations  for  the  visit  that  evening  perhaps,  see  Luke 
24: 1,  so  as  to  be  able  to  start  before  dawn  of  the  following  morning  to  the 
tomb.  When  they  reached  the  tomb,  it  was  light.  Mark  im{)lies  that  they 
started  very  early  and  reached  the  tomb  about  sunrise.  John  says  "  Mary  .  . 
seeth  the  stone  taken  away  from  the  tomb,"  Revised  Version.  Tiie  other 
three  evangelists  say  that  the  stone  was  rolled  away,  or  back.  The  tombs 
were  often  closed  by  a  large  round  stone  that  rolled  in  a  groove  cut  in  front  of 
the  entrance  to  the  tomb.  Jol:n's  expression  is  strong:  "taken  away  "  as 
though  tlie  stone  was  not  merely  rolled  back  from  before  the  opening  of  the 
tomb,  but  lifted  out  of  its  groove.  This,  however,  cannot  be  pressed,  for  it 
may  mean  that  it  was  "  taken  away  "  from  the  opening  to  the  tomb.  Matthew 
alone  states  that  an  angel  rolled  it  a\yay.  The  difficulty  that  the  women  were 
worrying  over,  and  wondering  how  it  could  be  removed,  they  found  already 
out  of  the  way  when  they  went  on  in  their  loving  mission. 

2.  she  runneth  . .  and  cometh  to  Simon  Peter]  All  Mary  Magda- 
lene appears  to  have  seen  at  first  was  the  open  tomb.  She  at  once  inferred 
tiiat  the  body  of  Jesus  had  been  stolen  by  his  enemies,  or  had  been  secretly 
removed  by  those  wlio  had  placed  it  in  the  tomb;  for  her  rapid  utterance  indi- 
cates an  uncertainty  and  concern  of  mind.  She  runs  with  haste  to  the  place 
where  Peter  and  the  "other  disciple,"  meaning  John  himself,  were  lodging, 
and  reported  the  tomb  empty.  "  They  liave  taken  away  the  Lord  out  of  the 
tomb,  and  we  know  not  where  they  have  laid  him."  Observe  she  says,  "we 
know  not,"  which  implies  that  others  went  with  her  to  the  tomb.  Meyer 
attempts  to  limit  John's  language  to  mean  that  Mary  Magdalene  went  alone, 
and  hence  finds  irreconcilable  contradiction  between  this  and  the  other  Gos- 
pels. It  is  quite  rash  to  assume,  because  John  omits  to  mention  others, 
that  therefore  he  contradicts  accounts  which  speak  of  otiier  women  going  to 
the  tomb.  An  omission  of  a  detail  is  not  a  contradiction  of  it.  The  language 
in  which  John  gives  Mary's  report  im{)lies  that  others  were  with  her  when 


Common  Version. 

'2  Then  she  runneth,  and  cnmeth  to  Simon 
Peter,  and  to  the  other  discijile,  whom  Je^ns 
loved,  and  s;iith  unto  them,  They  have  taken 
away  the  Lord  out  of  tlie  sepulchre,  and  we 
know  nut  where  they  have  laid  him. 


Revisf.d  Version. 

2  stone  taken  away  from  tlie  tomb.  She 
r\inneth  therefore,  and  cumeth  to  Simon 
Peter,  and  to  the  other  disciple,  whom 
Jesus  loved,  and  saith  unto  tliem,  They 
have  taken  away  the  Lord  out  of  the  tmib, 
and   we  know  not  where   they   have  laid 


gl^  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [JoflN  20 : 8-8. 

she  beheld  the  open  tomb.  They  appear  to  have  remained,  while  she  rushed 
back  to  tell  the  leading  disciples,  Peter  and  John. 

3,  4.    Peter  .  .  and  the  other  .  .  ran  both  together]    The  excited 

manner  of  Mary  Magdalene  aroused  the  disciples  more  perhaps  than  her 
words.  Something  very  unexpected  and  remarkable  had  taken  place.  In 
their  excitement  they  two  ran  to  the  tomb,  in  true  Oriental  manner.  John 
being  the  more  active  and  perhaps,  as  tradition  suggests,  the  younger  of  the 
two,  "outran  "  or  literally  "  ran  before"  Peter.  But  there  is  no  intention  to 
disparage  Peter  and  exalt  "the  other  disciple"  in  mentioning  this.  On  the 
contrary,  the  writer  puts  Peter  forward  as  the  prominent  person,  John 
looked  in,  saw  the  linen  cloths,  assuring  himself  that  the  body  was  gone  and 
the  tomb  empty.  He,  however,  did  not  then  enter  the  tomb.  Contemplative 
and  thoughtful  he  naturally  stopped  to  consider  what  this  might  mean. 

6, 1.    Peter  .  .  entered  into  the  tomb]     Peter  impulsive,  with  less 

of  awe  pushed  in,  that  he  might  solve  the  mystery  by  examination  rather 
than  by  reflection.  Peter  "seeth"  or  "beholdeth"  (a  different  Greek  word 
from  that  in  v.  5,  and  indicating  an  intense  look)  the  linen  cloths,  and  the 
napkin  that  was  about  the  head  of  Jesus,  "  rolled  up  in  a  place  by  itself." 
This  showed  deliberation,  not  haste  in  leaving  the  tomb.  Moreover  the  body 
could  not  have  been  taken  away  by  friends  for  burial  in  another  place,  since 
they  would  not  have  removed  these  wrappings.  Nor  if  it  had  been  stolen 
would  the  thieves  have  been  likely  to  have  tarried  to  unwind  the  cloths  and 
to  take  oflf  the  napkin,  much  less  to  roll  it  up  so  carefully  and  place  it  aside 
by  itself.  The  cloths  around  the  body,  saturated  with  a  hundred  pounds  of 
gum  and  spices,  would  stick  very  tightly  together  and  to  the  body  and  would 
require  time  to  remove.  Robbers  of  graves  would  scarcely  wait  to  do  this. 
Nor  would  friends  removing  the  body  to  a  safer  place  be  likely  to  do  it.  But 
Peter  was  a  matter-of-fact,  impulsive  man.  He  saw  the  facts  only.  It  re- 
quired a  man  of  a  different  type  to  consider  the  facts  and  draw  correct  con- 
clusions from  them. 

8.  he  saw,  and  believed]  The  other  disciple,  John,  followed  Peter  into 
the  empty  tomb,  and  he  elSe  "  saw,"  a  different  word  from  that  in  v.  6,  or  in 
V.  5.  It  is  a  stronger  word  than  either  of  the  other  words,  and  often  means 
"  to  perceive  "  with  the  mind,  and  is  from  the  same  root  that  the  word  "  to 


Common  Version. 

3  Peter  therefore  went  forth,  and  that  other 
disciple,  and  came  to  the  sepulchre. 

4  So  they  ran  both  together  :  and  the  other 
disciple  did  outrun  Peter,  and  came  first  tu  the 
sepulchre. 

5  And  he  stooping  down,  and  lonjcing  in, 
saw  the  linen  clothes  lying ;  yet  went  he 
notin. 

6  Then  cometh  Simon  Peter  following  him, 
and  went  into  the  sepulchre,  and  seeth  the 
linen  clothes  lie, 

7  And  the  napkin,  that  was  about  his  head, 
not  lying  with  the  linen  clothes,  but  wrapped 
togettier  in  a  place  by  itself. 

8  Then  went  in  also  that  other  disciple, 
w  hich  came  first  to  the  sepulchre,  and  he  saw, 
and  believed.  i 


Revised  Version. 

3  him.  Peter  therefore  went  forth,  and  the 
other  disciple,  and  they  went  toward  the 

4  tomb.  And  thej'  ran  both  together:  and 
the  other  disciple  outran  Peter,  and  came 

5  first  to  the  tomb  ;  and  stooping  and  looking 
in,  he  seeth  the  linen  cloths  lying  ;  yet  en- 

6  tered  he  not  in.  Simon  Peter  therefore 
also  cometh,  following  him,  and  entered 
into  the  tomb;  and  he  beholdeth  the  linen 

7  cloths  lying,  and  the  napkin,  that  was  upon 
his  head,  not  lying  with  the  linen  cloths, 

8  biit  rolled  up  in  a  place  by  itself.  Then 
entered  in  therefore  the  other  disciple  also, 
who  came  first  to  the  tomb,  and  he  saw 


John  20: 9-12.1  THE  RESURRECTION.  313 

know"  comes.  It  therefore  means  that  he  perceived  the  circumstances  so  as 
to  understand  what  they  really  implied,  and  hence  he  "  believed."  Tiiis 
cannot  mean  that  he  merely  believed  Jesus,  or  "  believed  on  him,"  for  he 
liad  done  that  long  before.  He  "believed"  something  as  the  result  of  the 
facts  he  had  now  seen  or  perceived.  AVhat  was  it  that  he  "  believed  ?"  Tiiat 
the  tomb  was  empty?  That  was  obvious  enough,  and  called  for  no  such 
meaningless  remark.  That  the  body  had  been  stolen  ?  The  care  observed 
in  removing  the  cloths  and  rolling  up  the  napkin  was  against  this.  He  be- 
lieved that  Jesus  had  risen.  While  Peter  was  the  first  to  enter  the  empty 
tomb,  John  was  the  first  to  believe  the  resurrection. 

9.  they  knew  not  the  Scripture]  To  whom  does  this  apply?  To 
Peter  and  John?  Or,  to  the  company  of  the  disciples,  except  John  ?  Evi- 
dently the  latter.  The  singular  verbs  in  v.  8  and  the  plural  here  in  v.  9  are 
clearly  used  to  describe  an  experience  peculiar  to  himself  (so  Godet).  It  is 
liis  personal  testimony  to  the  fact  that  what  he  saw  convinced  him  of  the 
resurrection  of  Jesus.  But  the  others  still  hesitated,  since  "they  knew  not 
the  Scripture,  that  he  must  rise  again  from  the  dead."  John  does  not  mention 
any  particular  passages,  but  probably  refers  to  the  prophecies  in  Ps.  16  :  10; 
Is.  25  :  8  ;  26  :  19  ;  Hos.  13 :  14.  After  the  two  had  seen  all  these  things  they 
went  away,  for  it  would  not  be  prudent  to  remain,  lest  the  chief  priests  and 
guard  should  come  upon  them  in  anger  and  excitement.  They  returned  to 
their  "home"  or  lodging.s,  literally  "to  themselves."  The  personal  pronoun 
in  Greek  is  plural,  and  may  imply  that  each  had  a  "  home"  or  lodging  of  his 
own,  though  the  two  may  po.ssibly  have  been  living  in  the  same  house.  John 
believed  that  Jesus  had  risen  ;  Peter  was  amazed  and  uncertain  ;  Mary  Magda- 
lene full  of  sorrow  and  apprehension  felt  that  the  body  of  her  Lord  had  been 
stolen  away.     The  three  were  in  varied  states  of  belief. 

11.  Mary  stood  without  .  .  weeping]  Or,  "  Mary  was  standing  without 
at  the  tomb  weeping,"  Revised  Version.  After  Mary  Magdalene  had  told 
Peter  and  John,  and  they  had  started  running  to  the  tomb,  Mary  must  have 
followed  them.  When  they  returned  to  their  lodgings,  she  remained  at 
the  tomb  weeping,  probably  with  some  undefined  hope  of  finding  out  where 
the  body  had  been  taken.  While  weeping,  she  looked  into  the  tomb,  either 
to  see  where  her  Lord  had  lain,  or  further  to  assure  herself  that  lie  was  not 
there  in  ^ome  of  the  several  niches  of  the  tomb. 

12.  two  angels  in  white  sitting]  Each  of  tlie  other  evangelists  men- 
tions the  angelic  appearance :  Matthew  speaks  of  one  angel  ;  Mark  of  a 
"young  man  "  "  clothed  in  a  long  white  garment ;  "  Luke  of  "  two  men,"  in 


Common  Version.  Revised  Version. 

9  For  as  jft  they  knew  not  ttie  Scripture,  9  and  believed.  For  as  yet  they  knew  not 
that  he  must  rise  again  from  the  dead.  the  scripture,  tltat  lie  must  rise  agaiti  from 

10  Then  the  di-sciples  went  away  again  unto  10  the  dead.  So  the  disciplea  went  away  again 
their  own  heme.  I        unto  their  own  home. 

11  •'  But  Mary  stood  without  at  the  sepul-  11  But  Mary  was  standing  without  at  the 
chre  weeping:  and  as  she  wept,  she  stooped  '•  tomb  weejiing:  so,  as  she  wept,  she  stooped 
down,  ami  looked  into  the  sepulchre,  [  12  and  looked  into  the  tomb  ;  and  she  behold- 

Vl  And  seetli   tw(j  angels  in  white   sitting,  '        eth  two  angels  in  white  sitting,  one  at  the 

the  one  at  the  head,  and  the  other  at  the  feet,  head,  and  one  at  the  feet,  where  the   body 
where  the  body  of  Jesus  had  lain. 


314  COMMENTARY   ON  THE  GOSPEL  OF  JOHN.         [John  20 :  13-15. 

shining  garments."  Matthew  and  Mark  speak  of  the  appearance  to  "  women  ;  *' 
and  the  visit  which  Luke  describes  appears  to  refer  back  to  the  women  who 
looked  upon  the  entombment.  The  explanation  of  the  various  accounts  of 
the  angelic  appearance  doubtless  is,  that  there  were  two  or  more  appearances 
of  angelic  beings  at  the  resurrection,  and  at  different  times  during  the  morn- 
ing. This  one  to  Mary  was  apparently  after  some  of  the  appearances  men- 
tioned in  the  other  Gospels.  Skeptics  who  deny  a  spiritual  world,  regard  these 
angelic  appearances  as  fancies.  "  This  whole  critical  school  might  have 
rambled  about  the  garden,  with  hammer  and  spectacles,  and  would  never 
have  seen  an  angel  or  the  risen  Christ ;  but  thank  God,  all  eyes  were  not  so 
dim.  Some  were  there  who  saw  and  believed  ;  and  they  have  revolutionized 
the  world's  thought."  ^  Andrews  remarks,  "  With  us  both  angels  would  have 
been  at  the  head,  and  never  one  at  the  feet.  With  us  none  would  be  at  the 
feet  by  his  good  will :  we  must  be  head  angels  all." 

13.  Woman,  why  weepest  thou  ?]  The  angels  ask  her  this  first,  and  a 
moment  later  the  Lord  himself  asked  her  the  same  question.  The  angels 
may  have  asked  the  question  in  wonder  at  her  unbelief  or  dullness  in  not 
perceiving  that  the  Lord  was  risen.  She  replies  in  her  characteristic  way, 
though  not  in  precisely  the  same  words  she  had  used  in  reporting  the  empty 
tomb  to  Peter  and  John.  Then  it  was  "  the  Lord,"  now  she  says  "  my  Lord  ;  " 
then  "we  know  not,"  now  she  says  "I  know  not."  These  little  touches  in 
the  narrative  indicate  that  at  first,  others  were  with  her,  but  now  she  was 
alone.  This  view  is  supported  by  other  parts  of  the  several  narratives. 
There  is  no  record  of  a  reply  by  the  angels ;  they  left  that  to  the  Lord,  who 
was  now  close  behind  her. 

14.  turned  herself  back  . .  Jesus  standing]    W^hen  she  had  spoken 

to  the  angels,  she  turned  back,  or  looked  around,  without  turning  her  body, 
no  doubt  conscious  of  some  one  near  her,  as  persons  may  be  even  when  they 
hear  no  foot-fall.  There  stood  a  presence  watching  her.  The  writer  ex- 
plains that  it  was  Jesus,  but  she  did  not  recognize  him.  She  was  not  expect- 
ing to  see  him ;  his  garments  were  changed,  for  the  soldiers  had  taken  those 
he  formerly  wore;  her  eyes  were  filled  with  tears;  his  appearance,  too,  may 
have  been  changed,  so  that  it  is  not  remarkable  that  she  now  failed  to 
recognize  him. 

15.  whom  seekest   thou?]     Jesus  knew  whom  she  sought,  hut  he  asks 

CoMMO.v  Version.  |  Eevised  Version. 

13  And  they  say  unto  her,  Woman,  why  '  13  of  Jesus  had  lain.  And  they  say  unto  her, 
weepest  thou ?  She  saith  unto  them,  Because  Woman,  why  weepest  thou?  She  saitli 
they  have  taken  away  my  Lord,  and  I  know  unto  them.  Because  they  have  taken  away 
not  wliere  they  have  laid  him.                               j        my  Lord,  and  I  know  not  where  they  have 

14  And  when  she  had  thus  said,  she  turned  I  14  laid  liim.  AVhen  she  had  thus  said,  she 
herself  back,  and  saw  Jesus  standing,  and  turned  herself  back,  and  behuldeth  Jesus 
knew  not  th;tt  it  was  Jesus.                                     i        standing,    and    knew     not     that     it     was 

lo  Jesus  saith  unto  her.  Woman,  wh}'  weep-  15  Jesus.  Jesus  saith  unto  her,  Woman,  why 
est  thou?  whom  seekest  thou?     She,  suppos-  weepest  thou?  whom  seekest  thou?     She, 

ing  him  to  be  the  gardener,  saith    unto   him,  supposing  him    to  be   the   gardener,  saith 

Sir,  if  thou  have  borne  him  hence,  tell  me  I  unto  him,  Sir,  if  thou  hast  borne  him  hence, 
where  thou  hast  laid  him,  and  I  will  take  him  tell  me  where   thou   hast  laid   him,  and  I 

away.  i 

*  Prof.  Reynolds'  Pulpit  Commentary,  II.,  p.  466. 


John  20 :  16, 17.]  THE  BESURRECTION.  315 


to  gain  a  clear  confession  from  her,  and  to  call  her  to  a  careful  consideration 
of  the  facts.  She  was  yet  filled  with  the  thought  of  the  removal  of  the  Lord's 
body  and  was  far  from  believing  or  expecting  his  resurrection.  He  is  the 
gardener  employed  by  Joseph,  is  her  supposition ;  so  she  opens  her  heart, 
pleading  for  the  information  she  has  been  seeking,  and  coupling  with  it  an 
ofler  to  remove  the  Lord  elsewhere,  as  if  he  were  not  wanted  in  this  rich 
man's  tomb.  To  her  the  body  is  still  ever  her  Lord;  "1  will  take  him 
away," 

10.  Mary.     She  .  .   in    Hebrew,  Rabboni]     Notice   the   Revised 

Version:  '' saith  unto  him  in  Hebrew,  Rabboni,"  or  more  accurately,  "  Rab- 
bouni,"  the  Galilsean  form  of  the  Aramaic  address,  Tiie  words  "  in  Hebrew  " 
are  in  the  Sinaitic,  Vatican,  Beza,  and  most  of  the  important  ancient  manu- 
scripts except  the  Alexandrian,  and  are  of  special  importance  as  showing  what 
language  our  Lord  spoke  with  his  disciples.  Her  name  is  now  pronounced 
in  a  tone  and  voice  of  tenderness,  and  in  accents  which  Mary  at  once  recalled. 
It  doubtless  startled  her  so  that  she  now"turneth  herself; "  before  this  she 
"turned  back,"  implying  that  she  looked  back.  Her  tone  was  loving, joyous, 
yet  may  not  have  implied  more  than  love,  reverence  and  devotion,  but  not  a 
real  apprehension  of  his  character  as  the  Son  of  God.  John  explains  to  his 
Greek  readers  the  meaning  of  the  Hebrew  term  Rabboni. 

11.  Toueh  me  not]  This  and  the  following  clause  is  confessedly  difficult 
to  explain.  The  meaning  of  the  words,  "  touch  me  not,"  depend  partly  upon 
the  sense  attached  to  the  next  clause:  1.  Some  say  that  he  feared  her  touch 
would  be  painful,  because  of  his  recent  wounds,  or  the  delicate  nature  of  his 
body  ;  2,  others,  that  the  touching  would  seem  contrary  to  the  dignity  of  his 
resurrection  body  ;  3,  that  Mary  wished  to  touch  him  in  order  to  assure  her- 
self that  Jesus  was  a  real  presence  and  in  the  body,  a  fact  which  he  declared 
to  her ;  or,  4,  that  Jesus  would  not  have  her  convinced  by  physical  touch, 
but  would  lead  her  to  a  sublime  spiritual  thought  of  him  ;  or,  5,  that  the 
word  "  touch  "  has  the  sense  of  "  fasten  to"  or  "  cling  to,"  a  sense  it  frequently 
has  in  Homer;  hence  that  she  was  not  to  "cling  to"  him,  as  he  is  not  yet 
fully  glorified,  and  he  would  have  "  his  brethren  "  the  disciples  informed  that 
he  was  still  on  earth,  but  about  to  ascend  to  the  Father.  The  last  view,  though 
not  free  from  objections,  is  on  the  whole  preferable  to  either  of  the  others.  He 
calls  his  discii)les,  not  "servants,"  "disciples,"  "friends,"  nor  " apostles,"  but 
"  brethren,"  a  term  dearer  than  either  of  the  others.  The  message  to  the 
brethren  was  not  "I  am  risen  ;"  that  was  a  thing  of  the  past  already  as- 
sured ;  it  would  not  be  as  important  to  them  now  as  what  was  to  follow.  They 
would  wish  to  know  whether  he  had  risen  to  resume  his  old  life  with  them, 

Common  Version.  Revised  Version, 


16  Jesus  saith  unto  her,  Mary.  She  turned 
herself,  and  saith  unto  him,  Rabboni ;  which 
is  to  say.  Master. 

17  Jesus  saith  unto  her,  Touch  me  not;  for 


16  w  ill  take  him  away.  Jesus  saith  unto  her, 
Mary.  She  turneth  herself,  and  naith  unto 
him  in  Hebrew,  Rabboni ;  which  is  to  sjiy, 

17  J  Master.     Jesus  saith    to  her, '- Touch  me 


I  am  not  yet  ascended   to  my  Father:  but  go  not;  fori  am  not  yet   ascended   unto   the 

to  my  bretliren,  and  say  unto  them,  I  ascend  Father  :  but  f;o  unto  my  brethren,  and  say 

unto  my  Father,  aud  your  Father ;  and  to  my  |        to   them,   I   ascend   unto    my    Father  and 
God,  and  your  God.  >        your  Father,  and  my  God  and  your  God, 

'  Or,  Teacher        2  Or,  Take  not  hold  on  me 

21 


316 


COMMENTARY  ON  THE  GOSPEL  OF  JOHN. 


[John  20 :  18. 


or,  \/ere  thev  now  to  be  in  some  new  relation  to  him ;  if  new,  then  what 
relation  ?  So,  the  message  is :  "I  am  ascending  to  my  Father,  and  to 
your  Father."  The  time  of  his  ascension  is  at  hand  ;  the  brethren  need  to  be 
informed  at  once.  He  is  no  longer  with  them  in  the  old  relation,  nor  is  he 
yet  in  the  state  of  glory  with  the  Father ;  he  is  in  a  state  of  transition  from 
one  complete  state  to  the  other  and  more  glorious  one. 

18.    seen  the  Lord  .  .  these  things  unto  her]    She  recognized  and 

obeyed  the  Lord.  Again  she  seeks  the  disciples,  with  a  message  direct  from 
him,  which  yet  had  much  of  mystery  in  it  to  them,  as  we  see  from  the 
account  of  his  appearance  to  them  that  evening.  See  Mark  16 :  14,  Luke 
24 :  37,  38.  John  believed,  but  faith  in  his  resurrection  came  slowly  to  the 
other  disciples  of  Jesus.  They  were  not  fanatics  ;  they  were  not  a  company 
of  speculative  idealists,  but  men  of  practical  strong  sense,  not  to  be  carried 
away  by  strong  imagination  ;  they  demanded  indubitable  proofs  of  an  un- 
usual fact,  before  they  accepted  it  as  true. 

Suggestive  Applications. — 1.  Love  to  Christ  will  be  strong.  2.  Love  to 
Christ  will  remove  the  terror  of  the  tomb.  3.  Christ  reveals  himself  and 
comforts  his  people  often  by  degrees,  to  quicken  their  hopes.  4.  Looking 
back  on  days  of  spiritual  darkness  often  fills  us  with  amazement  at  our  dull- 
ness and  unbelief.  5.  Those  in  earnest  about  Christ  examine  the  evidences 
of  his  resurrection.  6.  When  one  waits  at  the  right  place,  knowledge  of 
We  may  weep  because  Christ  is  absent  from  us,  but  we 

8.  The  anguish  of  a  deserted  soul  few  know  unless  they 

9.  Christian  affection  clings  to  Christ,  the  duty  is  more 


Christ  will  come.     7. 

must  seek  him  also. 

have  experienced  it. 

important  than  spiritual  ease  and  comfort. 


The  Eisen  Lord  and  his  Disciples.    20:19-31. 

Jerusalem.  The  "Week  Following  the  Resueeection,  April  9  to  16,  a.  n.  30. 
This  section  describes  two  appearances  of  Jesus  to  the  apostolic  band,  the 
(second  being  one  week  later  than  the  first.  The  details  of  the  first  appear- 
ance are  peculiar  to  John,  though  the  same  appearance  is  mentioned  in  Mark 
16 :  14  and  in  Luke  24  :  36-49,  and  by  Paul  in  1  Cor.  15 :  5.  The  apostles 
were  partially  prepared  for  this  appearance  by  the  previous  ones  to  Mary 
Magdalene,  v.  17  ;  to  the  women.  Matt.  28  :  9, 10 ;  and  to  the  two  on  the  way  to 
Emmaus,  Luke  24:  31,  32.  The  Gospels  give  a  fuller  notice  of  Peter,  John, 
Judas,  and  Thomas  than  of  any  other  member  of  the  apostolic  band.  Thomas 
had  a  character  of  his  own,  an  inquiring,  questioning  mind,  but  one  that  was 
convinced  by  evidence.  This  narrative  of  two  appearances  of  Jesus,  in  which 
is  embedded  the  decided  questioning  and  demand  of  Thomas  for  the  strongest 
visible  evidence  of  the  resurrection,  and  his  satisfaction,  is  recorded  that  we 
too  might  believe.  The  evidences  of  Christ's  resurrection  were  cumulative : 
1.  The  open,  empty  tomb  .seen  by  Mary.     2.  The  order  and  care  in  which 


Common  Version. 

18  Mary  Magdalene  came  and  told  the  dis- 
ciples that  she  had  seen  the  Lord,  and  that  he 
had  spoken  these  things  unto  her. 


Revised  Version. 

18  Mary  Magdalene  cotneth  and  telleth  the 
disciples,  I  have  seen  the  Lord;  and  how 
that  lie  had  said  these  thinsrs  unto  her 


John  20: 19.] 


THE  RISEN   LORD   AND   HIS   DISCIPLES. 


317 


everything  was  placed  and  left  in  the  tomb,  the  napkin  rolled  up,  the  cloths 
laid  aside,  as  seen  by  Peter  and  John,  3.  The  appearance  of  the  angels,  and 
of  the  Lord  himself  to  Mary  and  to  the  women.  4.  Tiie  excitement  of  the 
military  guard,  and  of  the  priests,  and  their  bribed  story  to  account  for  the 
empty  tomb.  5.  Tiie  appearance  to  Peter.  6.  The  conversation  with  the  Lord 
on  tiie  way  to  Kmmaus  and  his  mysterious  disappearance.  7.  His  appearance 
to  the  ten  in  the  evening  when  the  door  of  their  room  was  closed,  meaning 
no  doubt  barred,  to  guard  against  trouble  from  the  Jews.  8.  His  appearance  on 
the  following  Sabbath,  upbraiding  and  convincing  Thomas.  9.  To  seven  by 
the  Sea  of  Galilee.  10.  To  the  apostles  and  five  hundred  in  Galilee.  11.  To 
the  apostles  at  the  ascension.  See  my  Commentary  on  Mark,  p.  207.  These 
several  appearances  were  under  widely  varying  circumstances  to  persons  dif- 
fering in  temperament,  judgment  and  observation.  Often  he  appeared  at  a  most 
unexpected  time  and  manner,  when  they  were  not  under  high  nervous  or 
mental  excitement,  but  cool,  calm  and  in  full  command  of  their  powers  of  re- 
flection and  discrimination.  Moreover  they  were  from  the  first  very  reluctant 
rather  than  ready  to  believe  the  fact  of  his  resurrection.  Their  doubts  were 
removed,  their  a.ssurances  of  the  fact  were  brought  about  by  degrees,  in  .some 
instances  only  after  long  and  stubborn  resistance.  Tiie  evidences  of  the  senses, 
sight,  hearing,  touch,  and  of  their  spiritual  consciousness  also  combined  to 
one  end,  the  historical  fact  of  the  resurrection.  Of  this  they  testified  ;  ui)on 
this  they  rested  their  faith ;  for  this  faith  most  of  them  laid  down  their 
lives  as  martyrs.  They  and  the  Holy  Spirit  continue  to  testify  to  this  great 
fact  in  the  hearts  of  Christians:  "He  arose  again  for  our  justification." 

19.  doors  were  shut  .  .  Jesus  camej  Notice  the  Revised  reading, 
"When  therefore  it  was  evening,  on  that  day,  the  first."  In  the  East,  Sunday 
is  still  called,  Yom-elahad,  "the  first  day,"  the  other  days  are  called  second, 
third,  fourth  days,  while  Friday  is  called  el-Jem^a,  "day  of  assembly,"  and 
Saturday  es-Sabt,  "of  rest."  The  disciples  were  gathered  together;  the 
"  doors  were  shut  "  "  for  fear  of  the  Jews."  The  rulers  would  be  alarmed  and 
angry,  and  might  endeavor  to  seize  and  destroy  all  the  followers  of  Jesus. 
The  disciples  were  together  to  hear  all  the  reports  and  to  consider  what  they 
might  mean. 

Jesus  came  and  stood  in  the  midst]  How  he  entered  the  room  the 
evangelist  does  not  say.  Whether  he  opened  the  door,  or  suddeidy  appeared 
(neither  he  nor  they  opening  the  door),  his  coming  was  supernatural,  but  not 
necessarily  contra-natural.  So  far  as  John's  record  goes,  he  does  not  intimate 
that  the  doors  were  opened  by  magic  or  miracle,  or  that  Christ  pa.ssed  through 
the  closed  doors,  but  simply  that  he  suddenly  stood  among  them.  This  im- 
plies surely  that  while  his  resurrection  body  had  a  certain  likeness  to  his 
crucified  body,  it  had  a  marked  unlikeness.    It  had  not  become  a  spiritual  body, 


CoxMON  Yebsion. 

19  *[  Then  the  Hame  day  at  evening,  being 
the  first  flay  of  the  week,  whi-n  the  injurs  were 
ehiit  wliere  the  disciples  were  aR<»enihle<l  for 
fear  of  the  , lews,  came  .Ifsiis  and  stood  in  the 
midst,  and  saith  unto  them,  Peace  be  unto 
Jou. 


Rbvisbd  Yersiok. 

19  When  therefore  it  was  evening,  on  that 
day,  the  first  da;/  of  the  week,  and  when 
tlie  doors  were  siiiit  where  the  disciples 
were,  for  fear  of  the  Jews,  .Tesus  came  and 
stood  in  the  midst,  and  saith   unto  them, 


318 


COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  20 :  20-22. 


for  Jesus  expressly  says,  "a  spirit  hath  not  flesh  and  bones  as  you  see  me 
have,"  Luke  24 :  39.  It  was  a  body  over  which  the  spirit  dominated  in  some 
mysterious  way,  such  that  he  could  appear  and  disappear  at  will,  and  had 
the  power  of  penetrating  matter  and  space  in  a  super-natural  manner.  See 
my  Commentary  on  Luke,  p.  322.  Jesus  greeted  them  with  the  common 
salutation  of  the  East,  literally:  "Peace  to  you."  So  now  Orientals  say: 
Salaamun  ^aleikum,  which  is  both  a  prayer  and  a  blessing,  and  more  beautiful 
and  expressive  than  our  western  form,  "  How  do  you  do?"  Luke  tells  of 
other  things  said,  but  John  proceeds  at  once  to  record  the  method  taken  to 
satisfy  the  disciples  of  the  certainty  that  he  was  unmistakably  the  Teacher 
they  had  followed,  and  of  his  resurrection. 

20.  shewed  unto  them  his  hands  and  his  side]     Here  were  the 

ghastly  wounds  in  his  body,  proofs  that  this  body  was  the  one  that  had  hung 
on  the  cross,  and  that  he  was  again  alive.  He  called  on  them  as  Luke  tells 
us  to  handle  him  and  see.  This  was  no  apparition,  no  ghost,  but  a  real  body  ; 
liere  were  the  pierced  hands,  and  the  pierced  side.  There  could  be  no  mis- 
take: they  were  assured  now;  and  "  were  glad  when  they  saw  the  Lord," 
convinced  that  their  senses  were  not  deceiving  them. 

21.  SO  send  I  you]  Jesus  repeated  the  salutation,  not  as  an  unmeaning 
form,  but  now  with  new  emphasis,  since  they  knew  him,  and  would  recall  the 
peculiar  accents  of  that  familiar  voice.  This  was  followed  by  a  command  for 
service.  The  Father  had  sent  him  forth  on  a  mission  :  his  part  was  fulfilled  ; 
but  they  were  now  to  take  up  the  mission  and  carry  it  forward.  They  were 
not  to  commence  a  new  work,  but  to  take  up  a  part  of  the  work  Jesus  had 
been  doing,  and  continue  the  proclamation  and  founding  of  Christianity  in 
the  world. 

22.  breathed  on  them]  This  was  a  gracious  use  of  an  outward  and 
sensible  sign  of  the  invisible  gift  then  bestowed  upon  them.  The  present 
tense  marks  the  gift  as  a  present  not  a  future  one.  The  article  "  the "  is 
wanting  in  the  Greek  before  "Holy  Spirit,"  from  which  some  argue  that  we 
are  not  to  understand  the  personal  Holy  Spirit,  but  his  power  or  influence. 
This  conclusion  may  be  correct,  although  it  cannot  be  fairly  drawn  from  the 
absence  of  the  article  in  Greek.  The  article  is  also  wanting  in  other  passages 
in  the  New  Testament,  which  refer  to  the  Holy  Spirit  as  a  person.  See  John 
1 :  33  ;  7  :  39  ;  Acts  1 :  2,  5,  and  compare  Rom.  8  :  4 ;  Gal.  5  :  16,  with  5  :  17,  18, 
and  many  other  passages  where  the  article  is  omitted.  Meyer  goes  so  far  as 
to  say,  "  Such  a  sacred  intermediate  thing,  which  is  holy  Spirit  and  yet  not 
the  Holy  Spirit  .  .  .  cannot  be  established  from  the  New  Testament."  We 
may  understand  a  power  and  an  influence  of  the  Holy  Spirit,  yet  it  is  difficult 


Common  Version. 

20  And  when  he  had  so  said,  he  shewed  unto 
them  his  liands  and  his  side.  Then  were  the 
disciples  glad,  when  they  saw  the  Lord. 

21  Then  said  Jesus  to  them  again,  Peace  be 
unto  you  :  as  my  Father  hath  sent  me,  e^en  so 
send  I  you. 

22  And  when  he  had  said  this,  he  breathed 
on  them,  and  saith  unto  them,  Receive  ye  the 
Holy  Ghost : 


Revised  Version. 

20  Peace  be  unto  you.  And  when  he  had  said 
this,  he  shewed  unto  them  his  hands  and 
his  side.     The  disciples  therefore  were  glad, 

21  wlien  they  saw  the  Lord.  Jesus  therefore 
said  to  them  again.  Peace  be  unto  you  :  as 
the  Father  hath  sent  me,  even   so   send  I 

22  you.  And  when  he  had  said  this,  he 
breathed  on  them,  and  saith   unto  them, 


John  20: 23, 24.]  THE  RISEN    LORD  AND   HIS  DISCIPLES.  319 

to  disconnect  such  influence  from  the  Holy  Spirit  himself.  A  better  inter- 
pretation seems  to  be,  that  here  Chri.st  bestows  a  permanent  and  perpetual  gift 
of  the  Holv  Spirit  as  the  words  may  literally  be  understood,  and  that  at  the 
Pentecost  there  was  an  added  special  manifestation  of  his  power  in  greater 
measure,  or  for  the  particular  ends  then  required.  The  church  now  frequently 
pravs  for  a  baptism  of  the  Holy  Spirit.  Surely  Christians  do  not  mean  that 
the  Holy  Spirit  is  wholly  absent  from  the  church  and  from  their  hearts,  when 
they  are  thus  praying  for  a  special  manifestation  of  his  presence.  The 
"  breathing  "  suggests.  Gen.  2:7,"  The  Lord  God  formed  man  .  .  and  breathed 
into  his  nostrils  the  breath  of  life,"  and  lOzekiel's  vision  of  dry  bones  :  "  Come 
.  .  O  breath,  and  breathe  upon  these  slain,  that  they  may  live,"  Eze.  37  : 9. 
Thus  Jesus  Christ  breathes  upon  his  disciples,  and  they  receive  the  Holy 
Spirit,  a  new  Helper,  Guide,  and  Comforter,  as  he  sends  them  forth  to  carry 
forward  his  work. 

23.  Whosesoever  sins  ye  remit,  they  are  remitted]    This  power  of 

remission  is  not  limited  to  Peter,  but  is  bestowed  upon  them  all.  The  sins 
ye  remit  are  absolutely  remitted  by  God,  for  God  alone  can  forgive  sin.  The 
case  of  Ananias  and  Sapphira  throws  some  light  on  this  much  controverted 
passage.  Peter  declared  their  sin  was  against  God.  He  announced  or  de- 
clared their  sins  retained,  but  did  not  assume  the  power  to  forgive  or  to  retain 
sin.  This  declarative  power  was  granted  to  and  exercised  by  the  apostolic 
band,  and  the  apostolic  church.  They  were  endued  with  a  clear  knowledge 
of  the  conditions  upon  which  sin  would  be  remitted,  or  retained,  and  were 
charged  boldly  to  declare  those  conditions.  Tiiis  declaration  must  depend 
upon  a  full  compliance  with  the  conditions.  If  the  declaration  is  not  de- 
pendent on  conditions,  then  we  must  assume  that  the  apostles  had  also  an 
inerrant  insight  into  men's  hearts,  a  power  that  was  given  in  some  cases,  see 
Acts  5:3;  but  there  is  no  definite  proof  that  it  was  permanently  or  commonly 
given  to  them.  Much  less  can  it  be  proved  from  Scripture  that  such  a  power 
was  continued,  or  promised  to  the  church  after  apostolic  times.  The  in- 
terpretation consistent  with  other  Scripture  is,  that  this  remission  of  sins 
which  they  were  to  proclaim  was  to  be  conditionally  declared,  being  dependent 
upon  a  compliance  with  the  terras,  by  repentance,  forsaking  of  sin,  and  exer- 
cising faith  in  .Jesus  Christ.  This  power  of  discipline  in  the  Christian  Church 
rests  upon  the  fact,  not  of  a  priesthood' in  the  church  nor  of  an  order  of  the 
clergy  who  claim  true  apostolic  succession,  but  upon  the  gift  of  the  Holy 
Spirit  described  in  v.  22. 

24.  Thomas  .  .  was  not  with  them]  His  Greek  name  is  here  given, 
Didymus  meaning  "  Twin."  For  earlier  notice  of  Thomas,  see  John  11  :  16 
and  14  :  5.     The  Gospel  gives  no  hint  of  the  reason  of  the  absence  of  Thomas. 


Common  Version. 

23  Whosesoever  sins  ye  remit,  they  are  re- 
mitted unto  them;  and  whosesoever  rinx  ye 
retain,  thev  are  retained. 


Revised  Version. 

23  Receive  ye  the  Holy  Spirit  :  whose  soever 
sins  ye  forgive,  they  are  forgiven  nnto 
them  ;  wliose  soever  «!»«  ye  retain,  they  are 


24  *^  IJut  Thomas,  one  of   the  twelve,  called  retained. 

Didymus,    was    not  with    them   when    Jesus     24       But  Thomas,   one   of  the  twelve,  called 
came.  '        '  Didyniu*,  was  not  with  them  when  Jesua 

1  That  is,  Twin. 


320 


COMMENTARY  ON  THE  GOSPEL  OF  JOHN.         [John  20:  25-27. 


It  was  possibly  the  occasion  of  this  second  manifestation  of  Jesus  to  the 
apostolic  band  to  teach  the  importance  of  faith  in  an  unseen  Christ.  See 
V.  29. 

25.  We  have  seen  the  lord]  The  joyous  disciples  found  Thomas  and 
told  with  delight  their  experience  and  how  they  had  seen  the  Lord.  Instead 
of  giving  Thomas  hope  and  faith,  it  seems  to  have  opened  his  heart  anew  to 
despondency,  if  not  to  the  despair  that  appears  to  have  possessed  him.  With 
the  arrest,  trial  and  crucifixion,  all  his  hopes  of  a  glorious  establishment  of 
the  kingdom  of  the  Messiah  were  crushed.  In  his  sorrowful  and  desponding 
mood  he  rashly  asserted  that  he  would  not  believe  unless  he  could  see  the 
print  of  the  nails  in  the  Lord's  hands,  and  put  his  finger  there  and  into  the 
wound  in  his  side.  His  words  imply  critical  examination,  and  an  obstinacy 
of  doubt  as  well  as  dejection  of  mind,  not  noted  in  other  apostles.  Yet  it  is 
not  fairly  to  be  inferred  from  his  language  that  he  was  coarse,  unfeeling  and 
hardened.  His  nature  was  sympathetic,  as  we  see  in  John  11  :  16,  ready  to 
die  with  his  Lord, 

26.  after  eight  days]  That  is,  after  a  full  Sabbath  of  days.  Prof.  Post 
calls  attention  to  the  present  Oriental  idiom,  which  uses  eight  days  for  a 
week  and  fifteen  days  for  a  fortnight.  They  reckon  in  the  day  from  and  to 
which  the  period  extends.  So  after  eight  days,  signifies,  on  the  eighth  day,  or 
after  an  eight-day  period,  that  is,  a  week.* 

came  Jesus,  the  doors  being  shut]  Or,  "  Jesus  cometh,  the  doors  being 
shut."  This  was  upon  the  Sunday  following  the  preceding  appearance.  The 
disciples  were  again  together,  and  Thomas  was  among  them.  Jesus  appeared 
in  the  same  manner  as  before,  and  greeted  them  with  the  same  salutation.  See 
under  v.  19.  These  appearances  were  plainly  in  Jerusalem,  so  that  the  dis- 
ciples must  have  lingered  there  for  several  days  after  the  feast  was  over. 

27.  Reach  hither  thy  finger]  Jesus  did  not  need  to  be  informed  of 
the  unbelief  of  Thomas.  He  read  the  heart,  and  knew  the  conflict  of  doubt, 
and  despondency  there.  He  was  aware  of  the  tests  Thomas  had  fixed  upon 
in  his  own  mind.  So  Jesus  calls  on  him  then  and  there  to  apply  his  tests, 
and  be  not  faithless.  He  is  a  type  of  Christians  harassed  with  doubts, 
troubled  by  trials,  and  chastisements,  in  perplexity  while  they  live,  and  in 
great  fear  and  apprehension  when  they  draw  nigh  to  death.     They  are  so, 


Common  Version. 

25  The  other  disciples  therefore  said  unto 
him,  We  have  seen  tlie  Lord.  But  he  said 
unto  them,  Except  I  shall  see  in  his  hands  the 
print  of  the  nails,  and  put  my  finsrer  into  the 
print  of  the  nail?,  and  thrust  my  hand  into  his 
side,  I  will  not  believe. 

26  *[  And  after  eight  days  again  his  disciples 
were  within,  and  Thomas  with  them :  then 
came  Jesus,  the  doors  being  shut,  and  stood  in 
the  midst,  and  said.  Peace  be  unto  you. 

27  Then  saith  he  to  Thomas,  Reach  hither 
thy  finger,  and  behold  my  hands  ;  and  reach 
hither  thy  hand,  and  thrust  it  into  my  side; 
and  be  not  faithless,  but  believing. 


Revised  Version. 

25  came.  The  other  disciples  therefore  said 
unto  him,  We  have  seen  the  Lord.  But  he 
said  unto  them,  Except  I  shall  see  in  his 
hands  the  print  of  the  nails,  and  put  my 
finger  into  the  print  of  the  nails,  and  put 
my  liaiid  into  his  side,  I  will  not  believe. 

26  And  after  eight  days  again  his  disciples 
were  within,  and  Thomas  with  them.  Jesus 
cometh,  the  doors  being  shut,  and  stood  in 
the   midst,  and  said,   Peace   be  unto  you. 

27  Then  saith  he  to  Thomas,  Reach  hither  thy 
finger,  and  see  my  hands  ;  and  reach  hither 
thy  hand,  and  put  it  into  my  side :  and  be 


*  See  Sunday-School  World,  1886,  p.  .348. 


John  20  :  28-30.]  THE  RISEN  LORD   AND   HIS   DISCIPLES.  321 

not  because  the  proofs  of  Christ's  favor  are  few,  but  because  they  are  apart 
from  God's  people  when  Christ  and  the  Holy  Spirit  are  manifested  in  fullness 
to  them  ;  and  their  faith  is  weak.  A  view  of  Christ  risen,  brushes  away  these 
doubts  in  an  instant.  Thomas  is  transported  from  the  depths  of  despondency 
to  the  height  of  a  joyous  trust  and  faith.  There  is  no  hint  in  the  record,  that 
lie  wished  or  now  offered  to  put  forth  his  hand  into  the  wounded  hands  or 
pierced  side.  The  voice  so  tender  and  familiar  recalling  to  him  his  inmost 
experience,  and  especially  the  sight  of  his  Lord  having  the  nail-prints  in  his 
hands,  and  the  wound  in  his  side,  were  enough.  To  see  was  to  believe.  The 
answer  of  Jesus  in  v.  29  is  against  the  view  that  Thomas  actually  put  his 
tinger  in  the  nail-prints  or  into  the  side. 

20.  blessed  are  they  that  have  not  seen,  and  have  believed]    This 

was  the  great  lesson  for  apostles  and  all  disciples  to  learn.  In  all  the  after 
ages  most  men  must  believe,  if  believe  at  all,  without  physically  seeing  the 
risen  Lord.  He  appeared  to  above  500,  and  to  Paul,  as  to  one  born  out  of 
the  proper  season.  Others  must  believe  on  apostolic  testimony.  See  Heb. 
11  : 1,  27  ;  2  Cor.  5  :  7  ;  1  Pet.  1  :  8.  Jesus  does  not  say,  "  because  thou  hast 
touched  me,  thou  hast  believed,"  it  is  only  "  hast  seen."  And  from  this  he 
turns  to  the  immense  multitude  to  follow,  who  believe  though  they  have  not 
thus  seen  him.  These  were  not  surely  those  of  the  apostolic  band,  for  all  of 
them  had  seen  him  as  Thomas  did.  It  might  refer  to  the  multitude  of  other 
disciples  then  living  who  may  not  have  seen  him.  But  the  same  blessedness 
surely  would  be  pronounced  upon  all  in  after  ages  who  should  believe  in  like 
manner. 

30.  Other  signs  ,  .  did  Jesus]  This  and  v.  31  contain  a  summary  of 
John's  record.  They  state  the  reason  why  this  Gospel  was  written,  and  put 
that  reason  in  the  most  explicit  and  unmistakable  language.  The  writer 
wishes  his  readers  to  know  that  Jesus  did  many  signs,  from  which  he  has 
selected  and  recorded  a  few  for  a  specific  purpose.  The  many  others  are  not 
recorded  in  this  book.  He  leaves  it  an  unsettled  question,  whether  the  other 
signs  are  or  are  not  recorded  in  other  books;  but  from  21  :  25,  the  inference 
is  that  they  are  too  many  to  be  fully  described  in  all  the  books  that  were 
written  on  the  subject.  Nor  does  John  say  that  he  is  writing  to  correct, 
modify  or  supplement  other  current  histories.  He  has  a  distinct  purpose  of 
his  own.  It  may  be  true,  that  he  was  aware  that  his  readers  were  familiar 
with  other  records  that  noted  other  signs,  and  that  he  referred  to  them,  yet 
he  does  not  say  this  ;  hence  that  he  intended  his  readers  to  understand  that 
he  meant  the  records  of  Matthew,  Mark,  Luke  and  others,  is  pure  conjecture. 


Common  Version. 


Revised  Version. 


28  And    Tliomas  answered  and  said    unto  :  28  not  faithless,  but  believing.    Thomas  an- 


hiiii,  My  Lord  and  my  God. 

29  Jesus  saitli  unto  him,  Thomas,  because 
thon  hast  seen  me,  thou  hast  believed  :  blessed 
are  they  that  have  not  seen,  and  yet  have 
believed. 

30  ^  And  many  other  signs  truly  did  Jesus 
iu  the  presence  of  his  disciples,  which  are  not 
written  in  this  book  : 


swered  and  said   unto   him.  My  Lord  and 

29  my  God.  .Tesus  saith  unto  him,  Becnuse 
thou  hast  seen  me,  i  thou  hast  believed  : 
blessed  arr  they  that  have  not  seen,  and 
yet  have  believed. 

30  Many  other  signs  therefore  did  Jesus  in 
the  presence  of  the  disciples,  which  are  not 


1  Or,  h(ut  thou  believed  f 


322 


COMMENTARY  ON  THE  GOSPEL  OF  JOHN.    [John  20  :  31  ;  21 : 1. 


31.    that  ye  might  [may]  belieye  that  Jesus  is  the  Christ,  the  Son 

of  God]  This  statement  is  explicit  and  requires  no  explanation.  "  Life  " 
to  the  believer  in  his  name  will  surely  come.  So  the  fourth  Gospel  closes  as 
it  begins,  by  setting  before  us  "  life  "  in  the  Word.     See  John  1 :  4. 

Suggestive  Applications. — 1.  Barred  doors,  and  half-doubting  disciples 
may  not  prevent  a  manifestation  of  Jesus  to  his  people.  2.  He  comes  with  a 
message  of  peace  to  believers,  however  faint  their  faith.  3.  He  bestows  special 
fitness  for  any  special  work  to  which  he  calls  his  disciples.  4.  He  offers  proofs 
to  the  doubting,  who  are  ready  to  receive  proofs.  5.  He  appoints  his  people  to 
declare  his  will  and  way  for  saving  men.  6.  Those  are  blessed  who  not  hav- 
ing seen,  yet  have  believed.  7.  The  Gospel  record  is  to  lead  to  belief  in 
Jesus  as  the  Christ,  the  Son  of  God,  and  believing  to  have  salvation. 

The  Kisen  Lord  by  the  Sea  of  Galilee.    21 : 1-14. 

Northern  End  of  the   Sea  of   Galilee.     Between  the  Resurrection  and  Ascension. 

(April  9— May  19,  a.  d.  30.) 

The  expressions  in  vs.  30,  31,  of  the  previous  chapter  seem  to  be  a  natural 
conclusion  to  the  Gospel.  The  added  part  in  Chap.  21  looks  like  a  second 
ending,  or  an  appendix.  It  has  been  sharply  attacked  as  not  a  genuine  part  of 
the  Gospel,  but  the  attacks  have  been  ably  answered.  The  chief  argument 
against  the  prevailing  belief  that  this  was  a  part  of  John's  Gospel  was  based 
upon  a  few  expressions  claimed  to  be  rare  and  unusual  in  his  other  writings; 
but  these  are  overbalanced  by  the  larger  number  that  are  characteristic  of 
him  and  by  the  unanimous  testimony  of  the  oldest  manuscripts  and  Versions 
which  give  this  as  an  integral  part  of  the  original  Gospel. 

Whether  it  is  an  epilogue,  corresponding  to  the  prologue  at  the  opening  of 
the  Gospel,  or  is  an  appendix  added  before  the  Gospel  was  put  in  circulation, 
is  a  question  of  interest  chiefly  to  those  who  are  more  concerned  about  the 
method  of  its  literary  composition  than  the  facts  it  contains.  All  the  direct 
evidence  internal  and  external  sustains  the  general  view  that  it  was  written 
by  the  apostle  John.  The  authorship  of  vs.  24,  25,  is  treated  in  the  comments 
upon  them.  A  brief  discussion  of  the  literary  character  of  the  Gospel  will  be 
found  in  the  Introduction.  It  is  sufficient  here  to  say  that  the  writer  of  the 
Gospel,  after  stating  the  purpose  for  which  he  wrote,  adds  two  further  in- 
cidents illustrating  that  purpose,  and  that  this  addition  is  consistent  with  the 
supposition,  either  that  he  so  composed  the  work  originally,  or  that  he  added 
them  as  an  appendix  before  the  Gospel  was  put  into  circulation.  W^hich 
theory  is  the  true  one  cannot  be  decided,  nor  is  it  of  great  importance. 

1.    Jesus  shewed  [manifested]  himself  again]    It  is  clear  that  this 


Common  Version. 

31  But  these  are  written,  that  ye  might  be- 
lieve that  Jesus  is  the  Christ,  the  Son  of  God; 
and  that  believing  ye  might  have  life  through 
his  name. 

CHAP.  XXI.— After  these  things  Jesus 
shewed  himself  again  to  the  disciples  at 
the  sea  of  Tiberias ;  and  on  this  wise  shewed 
he  himself. 


Revised  Version. 

31  written  in  this  book  :  but  these  are  written, 
that  ye  may  believe  tliat  Jesus  is  the  Christ, 
the  Son  of  God  ;  and  that  believing  ye  may 
have  life  in  his  name. 

21  After  these  things  Jeeus  manifested  him- 
self again  to  the  disciples  at  the  sea  of  Tibe- 


John  21: 2-5]         TIIK  RISEN  LORD  RY  THE  SEA  OF  GALILEE.  323 


appearance  at  the  Sea  of  Galilee  was  after  those  recorded  in  the  previous 
chapter,  and  therefore  after  the  first  week  of  the  resurrection  ;  how  long  after 
is  not  stated.  The  "  Sea  of  Tiberias  "  is  a  name  for  the  Sea  of  Galilee,  as  the 
writer  tells  us  in  John  (3:1.  It  indicates  a  later  date  for  this  Gospel  than  for 
the  other  three,  though  the  point  should  not  be  pressed.  The  name  Sea  of 
Tiberias  comes  from  the  citv  of  that  name  on  its  shores,  mentioned  by 
Josephus,  Ant.  18  :  2,  3  ;  Wars  2  :  9,  1 ;  Life  12,  13,  and  which  became  famous 
for  its  schools  of  Jewish  learning.  The  narrative  gives  the  circumstances  of 
this  appearance  of  Jesus. 

3.     Peter  saitll  .  .  I  go  a  fishing]     There  were  seven  disciples  together. 
Three  are  named  ;  Simon  Peter,  Thomas  the  Twin,  Nathanael  of  Cana,  and 
the  two  sons  of  Zebedee  (who  were  John  the  writer,  and  James)  and  two 
others  unnamed.     Some  conjecture  that  the  two  were  Andrew  and  Philip, 
others  suppose  that  thev  were  not  apostles  but  disciples  in  the  wider  sense, 
because  they  are  named  after  the  apostles.     The  order  in  this  list  is  an  in- 
cidental proof  that  John  was  the  author  of  the  Gospel,  since  no  writer  of  the 
second  centurv  would  have  been  likely  to  have  placed  James  the  first  martyr 
and  the  beloved  disciple  after  Thomas  and  Nathanael  of  Cana.     Led  by  the 
proposal  of  Peter,  the  company  started  out  on  the  lake  in  the  evening  a  fish- 
ing.    They  spent  the  night  on  the  lake,  but  caught  nothing.     Tliey  were 
doubtless  near  Bethsaida,  the  city  of  Andrew  and  Peter,  John  1  :  44,  or  Cap- 
ernaum, where  Peter  formerly  had  a  house.     See  Mark  1  :  16,  21,  29  ;  Luke 
4:  38.     Whether  they  had  permanently  resumed  their  old  occupation,  or  this 
was  only  a  temporarv  and  incidental  experience  to  get  sufficient  food  for  their 
own  use,  is  uncertain,  but  the  former  is  at  least  a  probable  view.     Peter  was 
still  an  impulsive  man,  and  this  account  reflects  his  typical  character. 

4.  the  moniing  ..  Jesus  Stood]  Or,  "When  day  was  now  breaking." 
The  toiling  disciples  drew  near  to  the  shore,  or  were  near  it,  and  about  to 
crive  up  their  fruitless  work.  Jesus  stood  on  the  shore  or  beach  looking  at 
Uiera,  but  they  did  not  recognize  him.  Some  suggest  that  the  light  may  have 
been  'too  dim,  or  he  mav  not  have  desired  to  reveal  himself  at  once.  A  strong 
reason  for  their  not  recognizing  him  probably  is,  that,  in  his  resurrection 
body  he  had  an  unusual  appearance,  and  would  not  be  as  quickly  recognized 
bv  mortal  eyes.     The  disciples  were  slow  to  be  convinced  of  his  resurrection. 

'5.    Children,  have  ye  any  meat  ?]    Or,  "  have  ye  aught  to  eat  ? "    The 


Common  Version 
2  There   were    together    Simon   Peter,  and 


Revised  Vkrsion. 


rias ;  and  lie  manifested  himself  on  this  wise. 


Thom^    called   Didymns,  and    Nathanael  of  2  There  were  tugetlu^rSim.-n  Petpr,and  Tlmm- 

cll^Z  Galilee,  and  the  mn,  of  Zebedee,  and  as  called  '-  Didymus.  ;in.l  Nathanael  of  Cana 

fwn  other  of  his  di^cinles  in  Galilee,  and  the  sons  of  Zehedee,  and  two 

'^°  S  mon° Perer^sSllh^into  them,  I  go  a  fish-  |  3  oth.r  of  his  disciples  .   |in'<'n  Pf'-  ^^^ 

inR.     Thev  say   unto   him.  We  also   go  with  ,  unf.  then.    I  go  a  ^^^  ''"P.    7»'^>,^>  ^.^'J^J 

thee.     Thev   went    forth,  and  entered  into  a',  hini,  ^^  e  also  con.e  with  thee.     IheJ  ^^"f 

^hi.,  immediately  ;  an.l  that  night  they  caught  ^  f-.r^-,  'JIJ^Vl^ tVtV.int  But  V^n  Ty 

"1  B"ft  when   the  morning  was   now  come,  was   "ow"  hr.aking.I.sns    stood    on    the 

.lesus  stood   on    the   shore;  hut  the   disciples  beach:  howbeit  the  d.snples  kne«  not  that 

Vnpw  not  that  it  was  Jesus  5  it  was  Jesus.     Jesus   therefore    saith    unto 

^  5  Th^rSus  Tith  ul.to    them.    Children,  them,  Children,   have    ye  aught  to  eat? 
have  ye  any  meat?    They  answered  him,  No. 

1  That  is,  Twin. 


324  COMMENTARY   ON  THE   GOSPEL  OF   JOHN.  [John  21  : 6-U. 

address  "children"  like  our  "lads"  or  "young  men,"  probably  represents  a 
familiar  form  such  as  Galilaean  fishermen  used  to  one  another.  The  question 
may  be  rendered,  "ye  have  nothing  to  eat?  "  that  is,  I  see  you  probably  have 
taken  nothing.  They  answer  him  as  disappointed,  listless  fishermen  might  do 
with  a  plain,  blunt,  "No." 

6.  Cast  the  net  on  the  right  side]  He  speaks  like  an  experienced 
fisherman  ;  so  they  listen,  and  take  the  suggestion  and  were  greatly  surprised 
by  the  vast  multitude  of  fish  taken.  Those  who  fish  by  nigljt  on  the  lake  use 
torches,  and  are  usually  most  successful  at  that  time.  The  unexpected 
"  catch  "  led  them  to  regard  it  as  remarkable,  and  John,  quick  to  see  the 
connection,  reasoned  that  the  friend  on  shore  must  be  their  risen  Lord. 

7.  Peter  .  ,  girt  his  coat]  At  that  season  of  the  year,  probably  early 
in  May,  the  weather  would  be  mild,  and  it  would  be  characteristic  of 
fishermen  in  that  region  to  be  quite  naked.  In  classic  usage  this  means  un- 
dressed, but  not  nude.  The  fisher's  coat  is  usually  a  goat's  hair  garment 
worn  loose  and  flowing,  but  it  can  be  girt  about  the  waist  in  walking.  Those 
who  have  seen  the  readiness  of  the  surfmen  at  Jaffa  to  plunge  into  the  sea, 
will  understand  'his  dashing  movement  of  Peter.  He  left  the  others  for  the 
moment  to  bring  the  net,  but  he  speedily  returned  to  help  them.  They  came 
in  tiie  boat,  for  they  were  scarcely  400  feet  from  the  beach,  and  dragged  the 
net  full  of  fishes.  Peter  may  have  recalled  the  remark  of  Jesus;  "from 
henceforth  thou  shalt  catch  men."    Luke  5  :  10. 

9.  a  fire  of  coals]  Here  a  new  wonder  meets  the  disciples:  the  fire,  the 
fish,  and  bread  ;  how  they  came  there,  the  disciples  knew  not,  nor  did  they 
ask.  For  Jesus  gave  a  fresh  command,  to  bring  "  of  the  fish  "  just  caught,  v. 
10.  It  was  a  large  catch :  153  large  fish  ;  yet  their  net  was  not  broken.  This 
is  noted  because  it  was  so  unusual  to  make  so  large  a  "catch"  without  a 
break  in  the  net. 


Common  Versioh. 
6  And  he  said  unto  them.  Cast  the  net  on 


Revised  Version. 
6  They  answered  him.  No.    And  lie  said  unto 


the  right  side  of  the  s^hip,  and  ye  shall  find.  ,  them,  Cast  the  net  on  the  right  side  of  the 
They  cast  therefore  and  now  they  were  not  boat,  and  ye  shall  find.  They  cast  there- 
able  ti  draw  it  for  the  multitude  of  fishes.            ',  fore,  and  now  they  were  not  able  to  draw  it 

7  Therefore  that  disciple  whom  Jesus  lined  7  for  the  multitude  of  fishes.  That  disciple 
saith  unto  Peter,  It  is  the  Lurd.  Now  when  j  therefTe  whom  Jesus  loved  saith  unto 
Simon  Peter  heard  that  it  was  the  Lord,  he  girt  Peter,  It  is  the  Lord.  So  when  Simon 
^15  fisher's  coat  unto  him,  (for  he  was  naked,)  Peter  heard  that  it  was  the  Lord,  he  girt 
and  did  cast  himself  into  the  sea.  his   coat   about   him   (for  he  l  was  naked). 

8  And  the  other  disciples  came  in  a  little  8  and   c^st    himself  into   the  sea.     But  the 


ship,  (for  they  were  not  far  from  land,  but  as 
it  were  two  hundred  cubits,)  dragging  the  net 
with  fishes. 

9  As  soon  then  as  they  were  come  to  land, 
they  saw  a  fire  of  coals  there,  and  fish  laid 
thereon,  and  bread. 

10  Jesus  saith  \into  them.  Bring  of  the  fish 
which  ye  have  now  caught. 

11  Simon  Peter  went  up,  and  drew  the  net 
to  land  full  of  great  fishes,  a  hundred  and  fifty 
and  three  :  and  for  all  there  were  so  many, 
yet  was  not  the  net  broken. 


other  disciples  came  in  the  little  boat  (for 
they  were  not  far  from  the  land,  but  about 
two  hundred  cubits  off),  dragging  the  net 
9  full  of  fishi'S.  So  when  they  got  out  upon 
the  land,  they  see  ^^a  fire  of  coals  there,  and 

10  3  fish  laid  therein,  and  *  bread.  Jesus  siiith 
unto  them.  Bring  of  the  fish  which  ye  have 

11  now  taken.  Simon  Peter  therefore  went 
*  up.  and  drew  the  net  to  land,  full  of  great 
fishes,  a  hundred  and  fifty  and  three  :  and 
for  all  there  were  so  many,  the  net  was  not 


1  Or,  had  on  his  under  garment  only        ^  Gr.  a  fire  of  charcoal.        s  Or,  afith         *  Or,  a  loaf 

^  Or,  aboard 


John  21  :  12-14]     THE   RISEN   LORD   BY  THE  SEA  OF  GALILEE.  325 


12.  none  .  .  durst  ask  [inquire  of]  him,  Who  art  thou?]  Notice 
the  Revised  reading,  "  Come  and  break  your  fast."  It  was  the  lighter  meal 
in  the  morning.  None  of  them  dared  to  ask  now  who  he  was,  not  even  the 
doubting  Thomas,  who  was  tiiere.  They  "  knowing  "  it  was  the  Lord,  means 
that  they  were  already  convinced  that  he  was  their  risen  Lord.  Ciirysostom 
suggests'*' that  his  form  was  altered,  and  full  of  awfulness  ;  they  were  amazed, 
and  desired  to  ask  something,  .  .  .  but  fear  and  their  knowledge  that  he  was 
not  some  other  but  the  same  checked  the  inquiry." 

13.  Jesus  .  .  taketh  bread]  Or,  "  the  loaf"  and  "giveth  them  "  as  in 
former  times.  Perhaps  they  were  reminded  of  the  miracle  of  feeding  the 
5,000  and  the  4,000  on  the  shores  of  the  lake,  though  no  blessing  or  prayer  is 
here  mentioned.  Was  this  because  of  his  changed  life?  That  could  not  be, 
for  he  *'  blessed  "  or  ofTered  a  benediction  at  Emmaus,     Luke  24  :  30, 

U.  third  time  that  Jesus  shewed  himself]  John  here  evidently  in- 
tends to  designate  the  manifestations  of  Jesus  to  the  apostolic  band,  and  not 
to  Mary  Magdalene,  the  two  going  to  Emmaus,  or  to  the  women.  He  has 
described  two  other  manifestations  to  the  apostolic  band,  and  this  is  the  third- 
It  follows  plainly  that  the  appearance  to  the  apostolic  company  mentioned  by 
the  other  evangelists  must  either  be  identical  with  some  of  these  three,  or 
must  have  taken  place  after  these  here  narrated.  But  appearances  to  in- 
dividuals and  not  to  a  group  of  the  apostles  must  not  be  counted  to  make  up 
the  three.  For  the  other  appearances  see  p.  315-318.  There  has  been  no  little 
speculation  respecting  the  spiritual  truth  it  is  supposed  Christ  intended  to 
teach  by  this  miracle,  and  symbols  of  the  fish  and  the  bread.  The  evangelist 
gives  us  no  hint  of  what  that  was,  or  that  there  was  any  hidden  meaning  in 
the  miracle  and  offering  of  the  meal  beyond  that  of  confirming  the  faith  of  his 
disciples,  and  through  their  witness,  strengthening  the  faith  of  all  believers  to 
the  end  of  time.  This  is  a  suflacient  reason.  To  regard  this  passage  as  "  a 
great  parable,  or  vision,  or  allegory"  (Ryle  and  others)  without  being  able  to 
find  a  hint  of  the  fact  in  the  narrative  itself,  beyond  a  conjecture,  seems  to 
me  to  be  like  entering  upon  "enchanted  ground"  wherein  may  stand  a 
Doubting  Castle. 

Suggestive  Applications.— 1.  Jesus  manifests  himself  to  believers,  even 
though  their  faith  is  not  strong.  2.  He  multiplies  proofs  of  his  resurrection 
to  convince  his  followers.  3.  He  teaches  us  to  have  confidence  in  the  unseen. 
4.  He  comes  to  disciples  when  at  their  proper  and  ordinary  duties.  5,  He 
orders  events  wisely  and  for  our  best  success,  6.  He  provides  richly  for  the 
needs  of  his  people.     7.  Joy  at  the  presence  of  Christ  causes  us  to  forget  our 


Common  Version,  I  Revised  Version. 

I 

12  Jesus  saith  unto  them,  Come  and  dine.     12  rent.     Jesus  eaith   unto   them.  Come  and 

And  nonp  of  the  disciples  durst  ask   him,  Who  ,         break  your  fast.     .\iid  none  of  tlie  disciples 

art  thou  ?  knowins  Uiat  it  was  X\\<-  Lord.  dni>t  inquire  of  hini,  ^^  ho  art  thou  ?  know- 

1.3  Jesus  then  rometh,  and  tiketh  bread,  .ind     LJ  ing  that  it  was  tlie    Lord.     Je-^us   Cometh, 

civ.-th  thf-m,  and  fish  lik.-wise.  an<l    taketh   the  i  bread,  and  giveth  them, 

14  This  is  now  the    third   time   that   Jesus     1-t  and  the   fi-<h    likewise.     This   is   now    tlie 

shewed  himself  to  his  disciples,  after  that   he  third    time   that   Jesus  was   lUHuifested    to 

yvaf  risen  from  the  dead.  I        the  disciples,  after  that  he  was  risen  from 

'        the  dead. 

I  Or,  loaf 


326  COMMENTARY  ON  THE  GOSPEL  OF  JOHN.  [John  21  :  15. 

fruitless  toil.     8.  We  may  imitate  him  in  preparing  food  for  the  bodv  and 
for  the  soul.     9.  Believers  obey  Christ's  commands. 

Farewell  Words  to  Peter  and  the  Disciples.    21  :  15-25. 

Near  the  Sea  of  Galilee.  Last  Weeks  Before  the  Ascension,  a.  d.  30. 
In  this  closing  section  of  his  Gospel,  John  records  a  conversation  between 
the  risen  Lord  and  Peter,  which  shows  the  complete  forgiveness  and  restoration 
of  Peter  after  his  sad  denial  of  the  Lord,  and  also  that  he  was  specially  com- 
manded to  instruct  the  young  followers  of  Christ  and  the  older  ones,  and 
intimates  that  he  would  suffer  persecution  and  a  martyr's  death.  John  also 
corrects  the  false  impressions  which  had  gone  abroad  among  Christians  in  re- 
gard to  him.self  The  Gospel  ends  with  a  testimony  to  the  authorship  of  the 
work,  and  to  the  great  multitude  of  the  unrecorded  things  which  Jesus  did. 

15.    Jesus  saith  ..  Simon,  son  of  Jonas  [John]  lovest  thou  me?] 

After  the  morning  meal  in  the  open  air  around  the  fire  of  coals  on  the  beach, 
the  Lord  asked  Peter  three  question.*,  or  more  accurately  he  asked  substan- 
tially the  same  question  three  times.  Notice  that  he  does  not  address  Peter  by 
his  new  name,  the  one  Jesus  had  given  him,  but  by  his  old  name,  Simon. 
Moreover  he  designates  him  as  "Simon  of  Jonas"  or  "John."  The  Greek 
text  varies  here:  1,  some  read  Iwi'a  "Jona"  as  the  Common  Version  gives 
it ;  2,  others  read  ludvov  or  liodvrov  as  in  the  Revised  Version.  The  force 
of  the  questions  and  answers  is  partially  lost  to  the  English  reader,  since 
the  English  "love"  represents  two  Greek  words,  quite  different  in  their  sig- 
nification. In  the  first  two  questions  Jesus  seems  purposely  to  use  the  Greek 
dya-au,  a  word  not  necessarily  stronger,  but  expressing  a  more  distinctive 
Christian  love  than  (j>i?,o)  which  Peter  uses  in  each  answer,  and  which  the 
Lord  finally  takes  up  in  the  third  question.  The  first  word  for  "love "refers 
to  that  gracious  and  sanctified  love  that  is  noted  of  Christians,  a  love  that 
springs  from  faith,  and  that  Christ  had  for  his  beloved.  The  second  desig- 
nates that  love  of  personal  affection  which  is  grounded  upon  the  ordinary 
friendships  and  relationships  of  life.  The  comparison  "more  than  these"  in 
the  first  question  meant  much  to  Simon.  It  was  in  effect  saying,  I  recall  your 
ardent  professions  "ready  to  die  with  me,"  yet  you  denied  me,  while  these 
have  not,  but  you  are  forgiven.     Do  you  love  more  than  they  ? 

thou  knowest  that  I  lore  thee]  Three  things  are  worthy  of  note  in 
Peter's  reply  :  1,  he  confes.ses  that  the  Lord  knew  his  inmost  heart ;  2,  he 
does  not  claim  to  "  love  "  more  than  his  brethren ;  3,  he  changes  the  word  for 
"  love"  to  one  signifying  natural  emotion  and  strong  personal  affection.  His 
answer  is  an  outburst  of  his  impulsive,  ardent  nature,  in  view  of  the  past ;  and 
an  earnest  renewal  of  his  attachment  to  his  forgiving  Master  and  Lord. 

Common  Version.  Revised  Version. 


15  %  So  when  they  had  dined,  Jesus  saith  to 
Simon  Peter,  Simon  son  of  Jonas,  lovest  thou 
me  more  than  these  ?  He  saith  unto  him,  Tea, 
Lord ;  thou  knowest  that  I  love  thee.  He 
saith  unto  him.  Feed  my  lambs. 


15  So  when  they  had  broken  their  fast,  Jesus 
saith  to  Simon  Peter.  Simon,  son  of  i  John, 
2 lovest  thou  me  more  than  these?  He 
saith  unto  him.  Tea,  Lord;  thou  knowest 
that   I  -  love   thee.      He  saith  unto   him, 


iQr.  Joanes.  See  ch.  i.  42,  margin.    2  Love  in  these  places  represents  two  different  Greek  words. 


John  21: 16, 17.]       FAREWELL  WORDS  TO  PETER  AND  THE  DISCIPLES. 


327 


Feed  my  lambs]  This  is  tlie  response  of  the  Lord.  If  then  you  love 
ine  as  you  profess,  "feed"  the  young  disciples  of  mine,  literally  "my  little 
lambs."  Tenderly  care  for  them.  Perhaps  there  is  a  hint  of  tiieir  weakness, 
and  possible  fall  while  inexperienced,  and  that  Peter  having  himself  fallen 
and  denied  his  Lord,  will  more  deeply  sympathize  with  others  when  sud- 
denly overcome  by  temptation.  Notice  that  the  Lord  puts  first  and  foremost, 
not  perhaps  as  the  most  important,  but  the  earliest  duty  to  feed  the  lambs. 
Care  for  the  young  converts.  The  Church  has  sometimes  forgotten  this 
charge.  In  later  times,  through  Sabbath-schools,  Christian  Endeavor 
Societies,  and  various  other  methods,  the  Church  has  awakened  afresh  to  this 
duty. 

16.  He  saith  to  him  again  a  second  time]    Again  the  Lord  uses  the 

same  peculiar  word  as  before  for  "  love,"  but  he  graciously  omits  the  com- 
parison "  more  than  these."  Have  you  truly  love  for  me  ?  Peter  responds 
in  the  same  words  as  before.  Then  the  Lord's  command  follows  :  "  Feed  my 
siieep,"  or  "  *  Shepherd'  or  'tend'  my  sheep."  It  is  more  than  "feed,"  for 
the  Greek  word  includes  tliat  care,  watchfulness  and  protection  which  the 
shepherd  is  expected  to  bestow  upon  his  flock.  It  now  refers,  not  alone  to 
the  "  lambs,"  young  converts,  but  to  the  entire  flock ;  the  sheep  or  flock 
standing  for  all  Christians,  all  truly  following  Christ  the  "chief  Shepherd" 
as  Peter  has  it  in  1  Pet.  5 :  4. 

17.  the  third  time  .  .  lovest  thou  me  ?  ]    The  Lord  now  takes  up 

Peter's  word  for  "love"  <piMj  and  applies  the  test  in  his  own  familiar  phrase. 
Do  you  indeed  now  love  me  as  you  would  a  relative,  or  a  personal  friend  ? 
May  I  now  trust  you  ?  giving  still  a  hint  of  his  strong  assertion  before  his 
denial.  To  be  taken  thus  upon  his  own  ground,  and  challenged,  cut  deeply  into 
Peter's  feelings.  He  was  not  angry,  but  grieved.  With  a  keen  sense  of  the 
force  of  this  thrice  asked  question,  suggesting  that  after  all  hemigiitnot  know 
himself,  he  appeals  to  his  Lord's  knowledge  of  all  things,  more  particularly 
of  the  hidden  things  of  the  heart  of  man.  Thou  knowest  my  heart,  thou 
therefore  knowest  that  I  love  (^//w)  thee. 

Feed  my  sheep]  Again  the  Lord  repeats  the  charge,  but  in  changed 
phrase,  "  Feed,"  not  "Shepherd"  my  "little  sheep."  Here  is  a  threefold 
question  of  love,  a  threefold  charge  to  feed  the  sheep,  reminding  Peter  of  the 
threefold  denial.     The  progress  is  steady  in  the  thought :  1,  Feed  my  little 


Common  Version. 

16  He  saith  to  him  again  the  second  time, 
Simon,  son  of  Joniis,  lovest  thou  me?  He 
saith  unto  him,  Yea,  Lord  ;  thou  knowest  that 
I  love  thee.  He  «iith  unto  him,  Feed  my 
sheep. 

17  He  saith  unto  him  the  third  time,  Simon, 
sfin  of  Jonas,  lnve-<t  tliou  me?  Peter  was 
grieved  because  he  said  unto  liiin  the  third 
time,  Lovest  thou  me  ?  And  he  i*aid  unto  him, 
Lord,  thou  knowest  all  things;  thou  knowest 
that  I  love  thee.  Jesus  saith  unto  him,  Feeii 
my  sheep. 


Revised  Version. 

16  Feed  my  lambs.  He  saith  to  him  again  a 
second  time,  Simon,  »im  of  i  John,  ^  lovest 
thou  me?  He  saith  unto  him,  Yea,  Lord; 
thou  knowest  that  I  2  love  thee.     He  saith 

17  unto  him,  Tend  my  sheep.  He  saith  unto 
him  the  third  time,  Simon,  «o«  of  1  John, 
2 lovest  thou  me?  Peter  was  grieved  be- 
cause he  sjiid  unto  him  the  third  time, 
-  Lovest  thou  me?  And  he  said  unto  him. 
Lord,  thou  knowest  all  things;  thou 
3  knowest  that  I  2  love  thee.    Jesus   saith 


1  Gr.  Joaues.  See  ch.  i.  42,  margin. 


-  Love  in  these  places  represents  two  different  Greek  words. 
*  Or,  perceivest 


328 


COMMENTARY   ON  THE  GOSPEL  OF  JOHN. 


[John  21 :  18-29. 


lambs ;  2,  Shepherd  my  sheep ;  3,  Feed  my  little  sheep,  as  the  reading 
irpoiSdria  of  the  Revised  Text  in  the  last  clause  strictly  means.  Peter  must 
learn  these  things  in  their  order. 

18.  stretch  forth  thy  hands]  This  verse  is  generally  understood  to  be 
a  prediction  that  Peter  would  be  crucified,  or  sufier  a  violent  death  as  a 
martyr.  Christian  tradition  since  the  time  of  Tertullian  declares  that  Peter 
was  crucified.  Prof.  Plumptre  called  attention  to  the  three  pairs  of  sentences 
in  this  verse,  like  the  parallel  forms  in  Hebrew  poetry  :  "thou  wast  young," 
"thou  shalt  be  old;"  "thou  girdest  thyself,"  "  another  shall  gird  thee;" 
"thou  walkest  whither  thou  wouldest,"  "carry  thee  whither  thou  wouldest 
not."  Others  (Milligan  and  Moulton)  are  not  satisfied  with  a  literal  interpre- 
tation of  the  verse,  but  regard  the  expressions  as  also  figures  to  set  forth  his 
entire  consecration  to  the  service  of  the  Master,  in  contrast  with  his  early 
selfish  and  worldly  life.  In  his  future  new  work  not  for  his  own  gratification 
but  giving  himself  to  feeding  the  sheep  of  his  Master,  he  will  be  carried  into 
new  ways,  girded  by  another  even  the  Spirit  of  God  for  this  new  service.  It 
is  quite  true  that  Peter  did  thus  enter  the  new  Christian  work  with  de- 
votion, and  this  verse  may  cover  that  thought,  but  why  should  the  former 
literal  interpretation  be  thereby  excluded  ?  The  writer,  in  v.  19,  makes  an  ex- 
planation which  fully  sustains  the  literal  interpretation  of  v.  18.  Peter,  no 
doubt,  was  dead  when  John  wrote.  While  the  particular  mode  of  his  violent 
death  is  not  exactly  described,  it  points  to  that  of  crucifixion  with  sufficient 
clearness  to  give  the  strongest  probability  to  that  mode  of  death  which  tradi- 
tion has  always  assigned  to  him. 

Follow  me]  These  words  have  been  variously  interpreted :  1.  Some 
have  said  that  Jesus  was  going  away,  or  apart  from  the  others,  and  that  Peter 
was  to  follow  where  he  was  then  going.  2.  Others,  that  it  was  intended  as  a 
command  in  respect  to  Petei*'s  future  spiritual  life  and  work.  That  is,  imi- 
tate me,  be  perfect  or  complete  as  I  am.  It  certainly  seems  to  have  relation 
to  Peter's  previous  history  and  especially  his  fall.  If  now  Peter  was  so  firmly 
convinced  that  he  loved  his  Master,  his  duty  was  clear  to  follow  him,  follow 
him  through  his  baptism  of  suffering  as  well  as  of  joyful  service. 

20.    Peter  . .  seeth  the  disciple  whom  Jesus  loved]    The "  disciple" 

is  John,  for  he  is  described  by  the  added  phrase,  "leaned  back  on  his  breast 
at  the  supper,  and  said,  Lord,  who  is  he  that  betrayeth  thee  ?  "  See  13  :  12- 
25.     The  picture  is  that  of  Jesus  and  Peter  walking  and  John  following ; 


Common  Version. 

18  Verily,  verily,  I  say  unto  thee,  When  thou 
wast  young,  thou  girdedst  thyself,  and  walkedst 
whither  thou  wouldest:  but  when  thou  shalt 
be  old,  thou  shalt  stretch  forth  thy  hands,  and 
another  shall  gird  thee,  and  carry  thee  whither 
thou  wouldest  not. 

19  This  spake  he,  signifying  by  what  death 
he  should  glorify  God.  And  when  he  had 
spoken  this,  he  saith  unto  him.  Follow  me. 

20  Then  Peter,  turning  about,  seeth  the  dis- 
ciple whom  .Tesus  loved  following;  which  also 
leaned  on  his  breast  at  supper,  and  said,  Lord, 
which  is  he  that  betrayeth  thee  ? 


Revised  Version. 

18  unto  him.  Feed  my  sheep.  Verily,  verily, 
I  say  unto  thee,  When  thou  wast  young, 
thou  girdedst  thyself,  and  walkedst  whither 
thou  wouldest:  but  when  thou  shalt  be  old, 
thou  shalt  stretch  forth  thy  hands,  and 
another   shall   gird   thee,   and    carry   thee 

19  whither  thou  wouldest  not.  Now  this  he 
spake,  signifying  by  what  manner  of  death 
he  should  glorify  God.  And  when  he  had 
spoken  this,  he  saith  unto  him.  Follow  me. 

20  Peter,  turning  about,  seeth  the  disciple 
whom  Jesus  loved  following ;  who  also 
leaned  back  on  his  breast  at  the  supper,  and 
said,  Lord,  who  is  he  that  betrayeth  ftieeT 


John  21 :  21-24.]       FAREWELL  WORDS  TO  PETER  AND  THE  DISCIPLES.  329 

Peter  turns  and  sees  John  following,  and  asks  "  and  this  man,  what  ?  "  That 
is,  what  shall  John  do,  or,  what  about  his  future?  You  have  told  me  what 
shall  befall  me,  what  have  you  to  say  of  John  ?  It  was  a  question  not  wholly 
of  curiosity  perhaps,  but  of  interest  in  his  fellow  apostle ;  yet  that  was 
liable  to  divert  him  from  his  own  clear  duty.  So  he  receives  a  reply  accord- 
ing to  his  needs, 

2*2.  If  I  Will  that  he  tarry  till  I  come]  What  is  meant  here  by  "  till 
I  come"  ?  what  coming  of  Christ  is  designated  ?  It  has  been  held  to  mean  :  1. 
That  John  would  live  long  after  Peter,  and  until  Christ  came  for  him  through 
a  natural  death.  2.  That  John  would  remain  alive  until  the  second  advent 
of  Christ,  and  therefore  not  die.  3.  That  John  would  live  until  Christ  would 
come  in  judgment  for  the  destruction  of  Jerusalem  and  the  overthrow  of  the 
Jewi.sli  nation.  4.  That  John  would  live  until  Christ  came  to  reveal  him- 
self as  in  the  visions  on  Patmos  in  the  book  of  Revelation.  5.  That  Jesus 
simply  intended  to  make  a  supposition  to  answer  Peter  and  point  out  more 
emphatically  his  duty.  The  disciples  in  the  period  that  John  was  writing 
had  a  wrong  idea  of  the  meaning  of  Jesus,  and  he  seeks  to  correct  it.  Jesus 
did  not  predict  that  John  should  not  die,  but  only  said,  "  If  1  will  that  he 
tarry  till  I  come,  what  is  that  to  thee  ?  "  If  John  should  wait  patiently  with- 
out suffering  the  violence  that  would  come  to  others,  what  had  that  to  do  with 
Peter's  duty?  If  the  phrase  "  till  I  come"  be  rendered  "  while  I  am  com- 
ing," as  Westcott  suggests,  it  then  may  designate  a  long  continuous  and  in- 
definite period.  The  correction  in  v.  23  implies  that  John  was  alive  when  it 
was  written,  and  in  fact  himself  made  the  correction.  It  is  an  incidental 
confirmation  that  John  wrote  the  Gospel.  It  notes  how  an  erroneous  report 
connected  with  the  apostolic  history  arose  from  honest  and  conscientious 
motives  and  convictions ;  but  it  also  indicates  how  careful  the  Gospel  writer 
is  to  correct  any  wrong  report  or  impression  springing  out  of  Christ's 
teachings. 

24.  we  know  that  his  testimony]  or,  "  witness."  The  last  two  verses 
of  this  Gospel  have  caused  much  discussion  ever  since  the  time  of  Chrysos- 
tom.  The  verses  aflBrm:  1.  That  the  Gospel  was  written  by  the  disciple 
whom  Jesus  loved,  that  is,  by  John.  2.  That  his  record  or  witness  is  true. 
3.  That  there  are  a  vast  multitude  of  things  that  Jesus  did,  which  are  not 
recorded,  and  so  vast  that  to  make  a  complete  history  of  them  all  was  prac- 


CoMMOx  Vkr.sio.n. 


Revised  Version. 


21  Peter  seeing  him  saitli  to  Jesus,  Lord,  21  Peter  therefore  seeing  him  saith  to  Jesus, 
and  what  shall  this  man  do?  22  Lord,  i  and  what  sliall  this  man  do?    Jesus 

22  Jcf-us  saith  unto  him,  If  I  w  ill  that  he  i  saith  unto  liim.  If  I  will  that  he  tarry  till 
tarry  till  I  come,  what  in  that  to  thee?  follow  {  I  come,  what  is  that  to  thee?  fellow  thou 
thou  me.  ;  23  me.      This  saying    therefore    went     forth 

•j:i  Then  went  this  saying  ahroad  among  the  '  among  the  hrethren,  that  that  disciple 
hr»"thren,  that  that  discijile  should  not  die  :  yet  should  not  die  :  yet  Jesus  said  not  unto  him, 

Jesus  said  not  unto  him.  He  shall  notdie  ;  hut,  '        that  he  shuuhi   not  die  ;  hut,  If  I  will   that 
If  I  will  that  he  t«rry  till  I  come,  what  i.i  that  he  tarry  till  I  come,  what  ik  thul  to  thee? 

to  thee?  24       This  is  tlie  disrijile  who  heareth  witness 

24  Tliis  is  the   disciple    which    testifieth  of  of    these    thinirs.  and   w  rote  these  things  : 

these  things,  and  wrote  these  things  :  and  we  and  we  know  that  his  witness  is  true, 

know  that  his  testimony  is  true.  i 

1  Gr.  and  this  man,  tchalf 


330 


COMMENTARY   ON  THE  GOSPEL  OP  JOHN. 


[John  21 :  25. 


tically  impossible.  Who  wrote  these  verses  ?  Tlie  outward  form,  the  language 
and  the  structure  of  the  verses  have  given  rise  to  several  theories  among 
evangelical  scholars :  1,  That  John  wrote  them  to  attest  his  own  authorship, 
as  he  had  in  19 :  35  and  20  :  30,  31,  attested  his  purpose  in  writing.  2.  That 
John  wrote  v.  24,  and  that  v.  25  was  added  by  another  apostolic  hand  when 
the  Gospel  was  put  into  circulation.  3.  That  John  wrote  the  first  clause  only 
of  V.  24,  and  that  the  rest  was  authoritatively  Ayritten  by  the  Ephesian  elders. 
4,  That  John  wrote  v.  24,  but  that  v.  25  is  an  apocryphal  and  unauthorized 
interpolation  or  addition.  This  is  the  view  of  Meyer,*  and  substantially  of 
Tischendorf  who  rejected  v.  25  as  spurious.  5.  That  both  verses  are  an  at- 
testation of  the  authorship  of  the  Gospel  by  the  elders  of  Ephesus  or  some  im- 
mediate successor  of  the  apostle  and  were  appended  when  the  Gospel  was 
put  into  general  circulation,  f  A  fair  application  of  the  ordinary  rules  of 
literary  criticism  makes  a  strong  case  against  the  first  view.  The  form  of 
expression  in  vs.  24,  25,  is  not  like  that  in  19 :  35,  and  much  less  like  that  in 
20  :  31.  The  second  view  or  the  third,  which  is  a  modification  of  the  second, 
is  more  probable.  The  fourth  view  that  v.  25  is  an  interpolation  finds  a  weak 
support  from  its  omission  by  the  Sinaitic  Manuscript  and  from  the  omission 
of  "Amen  "  in  nearly  all  the  other  textual  authorities,  but  v.  25,  except "  amen," 
is  found  in  the  oldest  copies  (except  the  Sinaitic)  and  the  testimony  for  its 
genuineness  is  too  strong  to  be  seriously  questioned.  The  chief  difficulty 
in  the  verses  springs  from  the  statement  in  v.  25.  The  style  of  the  expres- 
sion is  unusual  in  John  to  say  the  least.  The  close  connection  of  the  two 
clauses  in  v.  24,  indicating  that  both  were  from  the  same  hand,  the  "  we 
know"  of  the  second  clause,  the  change  to  "I  suppose"  in  v.  25,  and  lastly 
the  language  and  style  of  both  verses,  strongly  favor  the  view  that  these 
verses  were  added  by  the  successor  of  the  apostle  John  in  the  Ephesian 
Church,  probably  during  the  lifetime  of  that  apostle,  and  with  his  knowledge 
and  authority. 

25.    eyen  the  world  itself  could  not  contain  the  books]     This 

mode  of  expression,  though  not  common  with  John,  is  quite  in  keeping  with 
Oriental  ways  of  speaking.     It  is  intended  to  set  forth  by  a  strong  figure  a 


Common  Version. 

25  And  there  are  also  many  other  things 
which  Jesus  did,  the  which,  if  they  sliould  be 
written  every  one,  I  suppose  that  even  the 
world  itself  could  not  contain  the  books  that 
should  be  written.     Amen. 


Revised  Version. 

25  And  there  are  also  many  other  things 
which  Jesus  did,  the  which  if  they  should 
be  written  every  one,  I  suppose  that  even 
the  world  itself  would  not  contain  the  books 
that  should  be  written. 


*  Meyer  concludes:  "that  John  by  way  of  authentic  historical  explanation  of  the  legend  in 
V.  23,  some  time  after  finishing  his  Gospel,  which  he  had  closed  with  20  :  31,  wrote  Chap.  21  :  1- 
24,  as  a  complement  of  the  book,  and  that  this  appendix,  simply  because  its  Johannean  orisin 
was  immediately  certain  and  recognized,  already  at  a  very  early  period,  whilst  the  Gospel  had 
not  yet  been  issued  forth  from  the  narrower  circle  of  its  first  readers,  had  become  an  insepa- 
rable part  of  the  Gospel."     Handbook  on  John,  Am.  Ed.,  p.  540. 

t  Godet  holds  :  1.  "  that  21  :  1-23  is  by  the  apostle,  or  from  his  oral  narrative."  2.  That  v. 
24  "  is  an  attestation  emanating  from  the  friends  who  surrounded  him  and  had  received  it  from 
him  in  trust  to  publish  it  at  the  fitting  time."  3.  "  That  v.  25  proceeds  from  the  hand  of  the  one 
among  them  who  had  drawn  up  the  postscript,  v.  24,  in  the  name  of  all."  4.  ''  That  the  addition 
of  this  solemn  attestation  (vs.  24,  25)  was  made  also  during  the  lifetime  of  the  apostle."  Godet 
on  John,  Dwight's  Ed.,  Vol.  II.,  p.  455.  To  this  view  Pres.  Dwight  substantially  assents.  Ibid. 
Vol.  II.,  p.  541. 


JoHJfJl.]  KAKEWKLI,  Words  TO  I'ETER  AND  THE   DISL'II'LES.  33I 

great  truth.  The  works  of  Jesus  were  so  many  autl  varied,  that  it  would  be 
practically  impossible  to  record  them,  or  rather,  if  they  were  written,  there 
would  be  no  limit  to  the  extent  of  such  records.  The  infinite  richness  of 
Christ's  teachings  and  the  world-wide  antl  endless  reach  of  his  life  and  works, 
sufficiently  justity  the  strong  language.  Tiiis  Gospel  writer  feels  that  only  a 
few  drops  of  living  water  here  and  there  have  been  collected  ;  there  is  a  great 
ocean  of  it  yet  untouched.  There  is  boundless  fullness  in  the  work  of  Jesus, 
as  there  is  an  eternity  of  unwritten  history  clustering  about  the  begotten 
"  Word,"  who  was  in  the  beginning,  ''  with  (lod,  and  was  God." 

Suggestive  Applications. — 1.  Christ  feeds  and  then  tests  liis  disciples. 
2.  Love  for  Christ  is  the  chief  test  of  discipleship.  3.  Christ's  followers  are 
to  feed  his  lambs  and  his  sheep.  4.  They  are  to  follow  Christ  tliough  the 
way  lead  them  to  the  martyr's  end.  5.  A  disciple's  first  concern  should  be  to 
follow  Christ,  whatever  others  may  do.  6.  Christ  may  call  his  followers  to 
varied  duties ;  some  to  wait,  others  to  suffer  for  him.  7.  The  imwritten 
liistory  of  Christ's  work  is  inexhaustible  in  its  richness  :  the  record  that  has 
been  written  should  convince  us  that  Jesus  is  the  Christ,  the  Son  of  God,  the 
Saviour  of  the  world. 

22 


J%M\iM 


INDEX. 


Abbot,  E.,on  authorship  of  Gospel,  9, 
Abraliam  and  Jesus,  IfiQ. 
Abraham's  childreu  and  Jesus,  153. 
Adultery,  woman  taken  in,  143. 
Andrew  brings  Peter  to  Jesus,  41. 

tells  of  the  lad,  108. 
Anointinc  at  Bethany,  'Mi. 
Authiir  of  fourth  Gospel,  12-15. 

Baur  on  John,  6. 

Bethabitra  (see  Bethany),  37,  67. 

Bethany,  anointing  at,  203. 

beyond  Jordan, 37,  67. 

described,  188. 

view  of,  187. 
Bethesda,  pool  of,  91. 

infirm  man  at,  94. 

view  of,  93. 
Bethsaida,  city  of  Andrew  and  Peter,  42. 

view,  probable  site  of,  210. 
Betrayal  of  Jesus,  277,  279. 
Birth,  the  new,  57. 
Bleek  on  John,  8. 
Blind  man,  confession  of,  167. 

healed,  162. 

put  out  synagogue,  169-172. 
Bootli,  view  of,  128. 
Bread  from  heaven,  106,  117. 

of  life,  120. 
Bretschneider  on  John,  6. 

Caiaphas,  Jesus  before,  282-286. 

palace  of  (plan),  288. 

prophecy  of,  201. 
Calvin  on  God's  love,  63,  64. 
Cana,  Kefr  Kenna,  view  of,  89. 

marriage  at,  45. 

nobleman's  son  healed,  87. 
Capernaum,  Jesus  at,  61,  110. 

synagogue  at,  12.3. 

(Tell  Hum),  view  of,  123. 
Cephas  (see  Peter),  42. 
Christ,  confessing  and  forsaking,  124. 

the  glorified,  262. 

washing  disciples'  feet,  219. 

(See  also  Jesus.) 
Circumcision  and  Moses,  134. 
Clementine  Homilies,  on  John,  4,  10. 
Clement  on  John's  Gospel,  1,  3. 
Comforter,  promise  of,  2.39. 
Commandment,  the  new,  231. 
Confession  and  unbelief,  215. 
Contents  of  John,  vii-viii. 
Criticism,  negative,  6. 

positive,  7. 

modern,  6-8. 
Crucifixion,  301. 

Day,  divisions  of,  311. 
Pedication,  feast  of,  181, 


Devil,  father  of  Jews,  157. 

De  Wette  on  John,  7. 
Dionysius  on  John,  4. 
Disciples,  Jesus  making,  39. 
Discoveries,  recent,  10. 
Doves  in  the  temple,  53. 

Ebrard  on  John,  8. 
Eusebius  on  Gospels,  4, 5. 
Evanson,  E.,  on  John,  6. 

Father,  draws  men,  119. 
Father's  hoiise,  matisions  in,  233. 
Feeding  five  thousand,  106-109. 
Friends  and  foes  of  Jesus,  252. 

Galilee,  Je.sus  in,  128. 

Jesus  last  seen  In,  326. 

no  prophet  from,  162. 
Gethsemane,  garden  of,  278. 
God,  a  Spirit,  80. 

Godet  on  last  section  of  Gospel,  330. 
Golgotha,  302. 
Gospel  and  other  writings  of  John,  20. 

characteristics  of,  17. 

date  of,  16. 

disputed  passages  in,  24. 

object  of,  15. 

peculiarities  of,  18. 

place  of  composition,  16. 

relation  to  synoptics,  19-22. 

text  of,  23. 
Greeks  seek  Jesus,  209. 
Green  Fund,  iv. 

Harvest,  in  four  months,  84. 
Holy  Spirit,  promise  of,  239. 

Impotent  man  healed  at  Bethesda,  95. 
Intercessory  prayer,  the,  267. 
Introduction  to  Gospel,  1-24. 
Irenaius  on  John's  Gospel,  2. 

Jacob's  Well,  Jesus  at,  74. 

view  of  chapel  over,  73. 

view  of,  71. 

view  of  section  of,  76. 

view  of  stone  over,  74. 
Jesus  and  .\l)iaham,  159. 

and  Abraham's  children,  153. 

and  Greeks,  209. 

and  John,  38,  68. 

and  Mary  and  Martha,  191-199. 

and  Mary  Magdab-ne,  313-315. 

and  Nicodemus,  .i6. 

and  the  rulers,  137,  144. 

and  the  Samaritan  woman,  71,  74. 

and  Thomas,  2.35. 

anointed  at  Bethany,  203-206. 

appears  to  disciples,  317-321. 

333 


334 


INDEX. 


Jesus  at  Bethesda,  95. 

John  and  Jesus,  38. 

at  Cana,  46,  87. 

Gospel  of: 

at  Capernaum,  .57,  110, 123. 

ancient  version  of,  5 

at  Jacob's  Well,  74. 

attacks  on,  1,  2. 

at  Jerusalem,  52. 

author  of,  1-3-15. 

atpassover  in  Jerusalem,  52. 

authorship  of,  2-13. 

before  Annas.  281. 

authorship,  internal  evidence,  12, 13. 

before  Caiaphas,  282-286. 

Clement  on,  1,  3. 

before  Pilate,  290. 

external  evidence,  2-6. 

betrayed,  277,  279. 

origin  of,  3-15. 

beyond  Jordan,  185. 

date  of,  16, 

bread  of  life,  tlie,  120. 

divisions  of,  25. 

bread  from  heaven,  106,  115,  117. 

modern  criticism,  6-8. 

brethren  of,  129. 

I)lace  of  composition,  16. 

condemned,  296. 

versions  of,  5. 

confessing  and  forsaking,  124, 

Watkins  on,  1, 5,  6. 

council  of  Jews  against,  200. 

preface  to,  25. 

crucified,  301. 

spiritual,  1. 

denied  by  Peter,  289. 

Joseph  asks  for  body  of  Jesus,  308. 

departure  of,  206. 

Judas,  betrayer,  127,  227. 

entombed,  306. 

not  Iscariot,  242. 

farewell  words  in  Galilee,  326. 

son  of  perdition,  271. 

feeds  five  thousand,  106-109. 

to  betray  Jesus,  127. 

feast  of  dedication,  181. 

Judaea,  Jesus'  ministry  in,  66. 

first  cleansing  of  temple  by,  51. 

Jesus  to  go  into,  l-:9. 

foes  and  friends.  2.52. 

Jerusalem,  kingly  entry  to,  207. 

gives  new  commandment,  231. 

Jews,  Abraham's  children,  153-157. 

glorified,  262. 

council  against  Jesus,  200. 

good  Shepheid,  175. 

hostile  to  Jesus,  91. 

heals  blind  man,  162-165. 

no  dealings  with  Samaritans,  75. 

heals  nobleman's  son.  87. 

of  the  devil,  157. 

in  Galilee,  128. 

persecute  Jesus,  97. 

in  Satnaria,  71. 

salvation  comes  through,  80. 

in  Solomon's  porch,  182. 

seek  for  Jesus,  131. 

intercessory  prayer  of,  267. 

to  stone  Jesus,  162. 

in  the  temple,  132,  136, 144,  209. 

unbelief  of,  127. 

in  the  treasury,  149. 

Jews  hostile  to,  97,  99. 

Kefr  Kenna  (Cana),  view  of,  89. 

Jews  to  stone  him,  162. 

Kidron,  brook,  278. 

Judaean  ministry  of,  66. 

Kingly  entry,  Jerusalem,  207. 

kingly  entry,  207. 

Light  of  the  World,  147. 

Lamb  of  God,  Jesus,  37. 

making  disciples,  39. 

Lazarus,  death  of,  186. 

peace  of,  to  disciples,  244. 

raised  to  life,  191. 

people  would  make  a  king  of,  110. 

Lightfooton  authorship  of  Gospel,  10. 

persecuted  by  the  Jews,  97. 

Liglit  of  the  World,  Jesus,  147. 

raises  Lazarus,  191. 

Lodge,  engraving  of,  128. 

rejected  by  his  own,  30. 

Luecke  on  John,  8. 

resurrection  of,  310. 

Luke's  Gospel,  preface  to,  25. 

teaching  at  Jerusalem,  132. 

the  Messiah,  81. 

Magdalene,  Mary,  and  Jesus,  313,  314. 

the  only  begotten  Son,  34. 

Manna,  given,  114,  120. 

the  resurrection,  193. 

Mansions  in  Father's  house,  233. 

the  Risen  in  Galilee,  322. 

Marriage  at  Cana,  45. 

the  Son,  loved  by  the  Father,  100. 

Marriage  feast,  governor  (rule))  of,  49. 

the  true  Light,  29. 

Martyr,  Justin,  on  John,  3. 

the  true  Tine,  247. 

Messiah,  the,  Jesus,  81. 

turns  water  into  wine,  46. 

Meyer  on  Chap.  21,  330. 

urged  to  go  to  Judaea,  129. 

on  origin  of  Gospel,  8. 

walking  on  the  sea,  110. 

Miracles,  beginning  of,  by  Jesu.'^,  50. 

warns  Peter,  230,  2.32. 

Muratorian  Fragment,  4. 

washing  disciples'  feet,  219. 

Moses  and  circumcision,  134. 

was  the  Word,  25,  31. 

lifted  up  the  serpent,  62. 

w  ill  raise  the  dead,  101 . 

the  accuser  of  Jews,  105. 

would  not  go  to  Jerusalem,  130. 

the  law  by,  33. 

John  the  Baptist  a  witness  for  Jesus,  29,  32,  38, 

68,  70,  103. 

Nathanael  found  under  the  fig  tree,  43. 

baptizing,  36. 

Nazareth,  Nathanael's  view  of,  43. 

calls  Jesus  the  Lamb  of  God,  37. 

Neander  on.  John,  7. 

not  Elijah.  35. 

New  birth,  57. 

seut  from  God,  28. 

Nicodemus  and  Pharisees,  140. 

testimony  to  the  Jews,  34,  103. 

brings  spices,  308. 

INDEX. 


335 


Nicodcmus  comes  to  Josus  by  night,  56. 
Nolili'UiHii's  son  healed,  89. 

Origen  on  John,  4. 
quoted,  79. 

Pahice  of  Caiaphas,  plan  of,  288. 
Pjissovcr,  feast  of,  52,  54. 

time  of,  note  on,  295. 
Peace,  left  with  disciples,  244. 
Perdition,  son  of,  lost,  271. 

Pei-son,  not  properly  applied  to  the  Godhead,  27. 
Peter  and  .lesns,  221,  227. 

at  the  tomb,  312. 

confession  of,  ]26. 

cuts  off  Malchus'  ear,  280. 

fishing,  ;52:i. 

denials  by,  289. 

to  feed  the  Iambs,  327. 

tt)  suffer  martyrdom,  328. 

warned,  230,  232. 
Pharisees  and  Jesus,  137, 144. 

blind,  174. 

and  Nicodemns,  56,  140. 
Philip  and  Jesus,  108. 

of  Bethsaida,  42. 
Pilate,  Jesus  before,  290. 
Polycarp  on  John,  4,  11. 
Prayer,  the  intercessory,  267. 
Preface  to  the  Gospel,  v.-vi. 

Rabbi,  teacher,  master,  40,  67. 

teacher,  master,  113. 
Resurrection,  the,  310. 
Reynolds,  Prof.,  quoted,  5S,  78. 
Ruler  of  the  feast,  49. 
Rulers  and  Jesus,  137. 

believed  on  Jesus,  217. 

Samaria,  Jesus  in,  71,  86. 
Samaritans  believe,  82. 

no  dealings  with  Jews,  75. 
Schleiermacher  on  John,  7. 
Scriptures,  Jews  search,  104. 
Sheep  cast  out  of  temple,  53. 
Sheepfold,  eastern  (cut),  176. 
Shepherd,  the  Good,  Jesus,  175. 
Sight,  spiritual,  173. 
Signs,  50. 


Sibiam,  pool  of,  described,  165. 
Simon  Peter  brought  to  Jesus,  41. 

called  Cephas,  42. 
Son,  loved  by  the  Father,  100. 
Spirit,  mission  of,  250. 
Strauss  on  John,  6. 
Sychar,  Jesus  near,  73. 
Syrian  men  and  women,  47. 

Tabernacles,  feast  of,  127. 

Tatian,  Harmony  by,  ll»,  11. 

Tell  Hum  (Capernaum)  view  of,  123. 

Temi)lo,  area  of  (cut),  2V>. 

first  cleansing  of,  51. 

forty-six  years  in  building,  54. 

Jesus  in,  132,  136. 
TertuUian  on  John,  3. 
Theophilus  on  John,  3. 
Thomas  and  Jesus,  235. 
Thorns,  crown  of,  engraving,  286. 
Tiberiiis,  sea  of,  107. 

and  Sea  of  Galilee  (cut),  112. 
Time,  how  reckoned,  300,  '.'>\\. 
Tomb,  in  a  garden,  309. 

Jesus  prepared  for  the,  3(l6. 
Treasury,  Jesus  in,  149. 
Trial  before  Annas  or  Caiaphas,  283. 

Unbelief  and  confession,  215. 

"Verily,"  the  double,  114. 
Vine,  the  true,  Jesus,  247. 

Walking  on  the  sea,  110. 

Waterpots  of  stone  (engraving),  48. 

Water  turned  into  wine,  49. 

Watkins  on  John,  1. 

Weiss  on  origin  of  Gospel,  9. 

Westcott  on  John,  10. 

Wine  from  water  at  Cana,  46. 

Women  at  the  cross,  304. 

of  Syria  (engraving),  47. 

Samaritin,  group  of,  85. 

Syrian  (cut),  47. 
Word',  the,  became  flesh,  25. 

made  all  things,  27. 

Philo's  use  of,  26. 

was  life  and  light,  27. 


Date  Due 

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4P4  5-0 

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BS2615.R495 

People's  commentary  on  the  Gospel 

Princeton  Theological  Semmary-Speer  Library 


